Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

Reply Obj. 4: In the New Law the observance of the Lord's day took the place of the observance of the Sabbath, not by virtue of the precept but by the institution of the Church and the custom of Christian people. For this observance is not figurative, as was the observance of the Sabbath in the Old Law. Hence the prohibition to work on the Lord's day is not so strict as on the Sabbath: and certain works are permitted on the Lord's day which were forbidden on the Sabbath, such as the cooking of food and so forth. And again in the New Law, dispensation is more easily granted than in the Old, in the matter of certain forbidden works, on account of their necessity, because the figure pertains to the protestation of truth, which it is unlawful to omit even in small things; while works, considered in themselves, are changeable in point of place and time. _______________________

FIFTH ARTICLE [II-II, Q. 122, Art. 5]

Whether the Fourth Precept, About Honoring One's Parents, Is
Fittingly Expressed?

Objection 1: It seems that the fourth precept, about honoring one's parents, is unfittingly expressed. For this is the precept pertaining to piety. Now, just as piety is a part of justice, so are observance, gratitude, and others of which we have spoken (QQ. 101, 102, seq.). Therefore it seems that there should not have been given a special precept of piety, as none is given regarding the others.

Obj. 2: Further, piety pays worship not only to one's parents, but also to one's country, and also to other blood kindred, and to the well-wishers of our country, as stated above (Q. 101, AA. 1, 2). Therefore it was unfitting for this precept to mention only the honoring of one's father and mother.

Obj. 3: Further, we owe our parents not merely honor but also support. Therefore the mere honoring of one's parents is unfittingly prescribed.

Obj. 4: Further, sometimes those who honor their parents die young, and on the contrary those who honor them not live a long time. Therefore it was unfitting to supplement this precept with the promise, "That thou mayest be long-lived upon earth."

On the contrary, stands the authority of Scripture.

I answer that, The precepts of the decalogue are directed to the love of God and of our neighbor. Now to our parents, of all our neighbors, we are under the greatest obligation. Hence, immediately after the precepts directing us to God, a place is given to the precept directing us to our parents, who are the particular principle of our being, just as God is the universal principle: so that this precept has a certain affinity to the precepts of the First Table.

Reply Obj. 1: As stated above (Q. 101, A. 2), piety directs us to pay the debt due to our parents, a debt which is common to all. Hence, since the precepts of the decalogue are general precepts, they ought to contain some reference to piety rather than to the other parts of justice, which regard some special debt.

Reply Obj. 2: The debt to one's parents precedes the debt to one's kindred and country since it is because we are born of our parents that our kindred and country belong to us. Hence, since the precepts of the decalogue are the first precepts of the Law, they direct man to his parents rather than to his country and other kindred. Nevertheless this precept of honoring our parents is understood to command whatever concerns the payment of debt to any person, as secondary matter included in the principal matter.

Reply Obj. 3: Reverential honor is due to one's parents as such, whereas support and so forth are due to them accidentally, for instance, because they are in want, in slavery, or the like, as stated above (Q. 101, A. 2). And since that which belongs to a thing by nature precedes that which is accidental, it follows that among the first precepts of the Law, which are the precepts of the decalogue, there is a special precept of honoring our parents: and this honor, as a kind of principle, is understood to comprise support and whatever else is due to our parents.

Reply Obj. 4: A long life is promised to those who honor their parents not only as to the life to come, but also as to the present life, according to the saying of the Apostle (1 Tim. 4:8): "Piety [Douay: 'godliness'] is profitable to all things, having promise of the life that now is and of that which is to come." And with reason. Because the man who is grateful for a favor deserves, with a certain congruity, that the favor should be continued to him, and he who is ungrateful for a favor deserves to lose it. Now we owe the favor of bodily life to our parents after God: wherefore he that honors his parents deserves the prolongation of his life, because he is grateful for that favor: while he that honors not his parents deserves to be deprived of life because he is ungrateful for the favor. However, present goods or evils are not the subject of merit or demerit except in so far as they are directed to a future reward, as stated above (I-II, Q. 114, A. 12). Wherefore sometimes in accordance with the hidden design of the Divine judgments, which regard chiefly the future reward, some, who are dutiful to their parents, are sooner deprived of life, while others, who are undutiful to their parents, live longer. _______________________

SIXTH ARTICLE [II-II, Q. 122, Art. 6]

Whether the Other Six Precepts of the Decalogue Are Fittingly
Expressed?

Objection 1: It seems that the other six precepts of the decalogue are unfittingly expressed. For it is not sufficient for salvation that one refrain from injuring one's neighbor; but it is required that one pay one's debts, according to Rom. 13:7, "Render . . . to all men their dues." Now the last six precepts merely forbid one to injure one's neighbor. Therefore these precepts are unfittingly expressed.

Obj. 2: Further, these precepts forbid murder, adultery, stealing and bearing false witness. But many other injuries can be inflicted on one's neighbor, as appears from those which have been specified above (QQ. 72, seq.). Therefore it seems that the aforesaid precepts are unfittingly expressed.

Obj. 3: Further, concupiscence may be taken in two ways. First as denoting an act of the will, as in Wis. 6:21, "The desire (concupiscentia) of wisdom bringeth to the everlasting kingdom": secondly, as denoting an act of the sensuality, as in James 4:1, "From whence are wars and contentions among you? Are they not . . . from your concupiscences which war in your members?" Now the concupiscence of the sensuality is not forbidden by a precept of the decalogue, otherwise first movements would be mortal sins, as they would be against a precept of the decalogue. Nor is the concupiscence of the will forbidden, since it is included in every sin. Therefore it is unfitting for the precepts of the decalogue to include some that forbid concupiscence.

Obj. 4: Further, murder is a more grievous sin than adultery or theft. But there is no precept forbidding the desire of murder. Therefore neither was it fitting to have precepts forbidding the desire of theft and of adultery.

On the contrary, stands the authority of Scripture.

I answer that, Just as by the parts of justice a man pays that which is due to certain definite persons, to whom he is bound for some special reason, so too by justice properly so called he pays that which is due to all in general. Hence, after the three precepts pertaining to religion, whereby man pays what is due God, and after the fourth precept pertaining to piety, whereby he pays what is due to his parents—which duty includes the paying of all that is due for any special reason—it was necessary in due sequence to give certain precepts pertaining to justice properly so called, which pays to all indifferently what is due to them.

Reply Obj. 1: Man is bound towards all persons in general to inflict injury on no one: hence the negative precepts, which forbid the doing of those injuries that can be inflicted on one's neighbor, had to be given a place, as general precepts, among the precepts of the decalogue. On the other hand, the duties we owe to our neighbor are paid in different ways to different people: hence it did not behoove to include affirmative precepts about those duties among the precepts of the decalogue.

Reply Obj. 2: All other injuries that are inflicted on our neighbor are reducible to those that are forbidden by these precepts, as taking precedence of others in point of generality and importance. For all injuries that are inflicted on the person of our neighbor are understood to be forbidden under the head of murder as being the principal of all. Those that are inflicted on a person connected with one's neighbor, especially by way of lust, are understood to be forbidden together with adultery: those that come under the head of damage done to property are understood to be forbidden together with theft: and those that are comprised under speech, such as detractions, insults, and so forth, are understood to be forbidden together with the bearing of false witness, which is more directly opposed to justice.

Reply Obj. 3: The precepts forbidding concupiscence do not include the prohibition of first movements of concupiscence, that do not go farther than the bounds of sensuality. The direct object of their prohibition is the consent of the will, which is directed to deed or pleasure.

Reply Obj. 4: Murder in itself is an object not of concupiscence but of horror, since it has not in itself the aspect of good. On the other hand, adultery has the aspect of a certain kind of good, i.e. of something pleasurable, and theft has an aspect of good, i.e. of something useful: and good of its very nature has the aspect of something concupiscible. Hence the concupiscence of theft and adultery had to be forbidden by special precepts, but not the concupiscence of murder. _______________________

TREATISE ON FORTITUDE AND TEMPERANCE (QQ. 123-170) _______________________

OF FORTITUDE
(In Twelve Articles)

After considering justice we must in due sequence consider fortitude. We must (1) consider the virtue itself of fortitude; (2) its parts; (3) the gift corresponding thereto; (4) the precepts that pertain to it.

Concerning fortitude three things have to be considered: (1) Fortitude itself; (2) its principal act, viz. martyrdom; (3) the vices opposed to fortitude.

Under the first head there are twelve points of inquiry:

(1) Whether fortitude is a virtue?

(2) Whether it is a special virtue?

(3) Whether fortitude is only about fear and daring?

(4) Whether it is only about fear of death?

(5) Whether it is only in warlike matters?

(6) Whether endurance is its chief act?

(7) Whether its action is directed to its own good?

(8) Whether it takes pleasure in its own action?

(9) Whether fortitude deals chiefly with sudden occurrences?

(10) Whether it makes use of anger in its action?

(11) Whether it is a cardinal virtue?

(12) Of its comparison with the other cardinal virtues. _______________________

FIRST ARTICLE [II-II, Q. 123, Art. 1]

Whether Fortitude Is a Virtue?

Objection 1: It seems that fortitude is not a virtue. For the Apostle says (2 Cor. 12:9): "Virtue is perfected in infirmity." But fortitude is contrary to infirmity. Therefore fortitude is not a virtue.

Obj. 2: Further, if it is a virtue, it is either theological, intellectual, or moral. Now fortitude is not contained among the theological virtues, nor among the intellectual virtues, as may be gathered from what we have said above (I-II, Q. 57, A. 2; Q. 62, A. 3). Neither, apparently, is it contained among the moral virtues, since according to the Philosopher (Ethic. iii, 7, 8): "Some seem to be brave through ignorance; or through experience, as soldiers," both of which cases seem to pertain to act rather than to moral virtue, "and some are called brave on account of certain passions"; for instance, on account of fear of threats, or of dishonor, or again on account of sorrow, anger, or hope. But moral virtue does not act from passion but from choice, as stated above (I-II, Q. 55, A. 4). Therefore fortitude is not a virtue.

Obj. 3: Further, human virtue resides chiefly in the soul, since it is a "good quality of the mind," as stated above (Ethic. iii, 7, 8). But fortitude, seemingly, resides in the body, or at least results from the temperament of the body. Therefore it seems that fortitude is not a virtue.

On the contrary, Augustine (De Morib. Eccl. xv, xxi, xxii) numbers fortitude among the