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

truth is, in itself, beloved by all; and yet, accidentally it may be hateful to someone, in so far as a man is hindered thereby from having what he loves yet more. _______________________

SECOND ARTICLE [II-II, Q. 15, Art. 2]

Whether Dulness of Sense Is a Sin Distinct from Blindness of Mind?

Objection 1: It seems that dulness of sense is not a distinct sin from blindness of mind. Because one thing has one contrary. Now dulness is opposed to the gift of understanding, according to Gregory (Moral. ii, 49); and so is blindness of mind, since understanding denotes a principle of sight. Therefore dulness of sense is the same as blindness of mind.

Obj. 2: Further, Gregory (Moral. xxxi, 45) in speaking of dulness describes it as "dulness of sense in respect of understanding." Now dulness of sense in respect of understanding seems to be the same as a defect in understanding, which pertains to blindness of mind. Therefore dulness of sense is the same as blindness of mind.

Obj. 3: Further, if they differ at all, it seems to be chiefly in the fact that blindness of mind is voluntary, as stated above (A. 1), while dulness of sense is a natural defect. But a natural defect is not a sin: so that, accordingly, dulness of sense would not be a sin, which is contrary to what Gregory says (Moral. xxxi, 45), where he reckons it among the sins arising from gluttony.

On the contrary, Different causes produce different effects. Now Gregory says (Moral. xxxi, 45) that dulness of sense arises from gluttony, and that blindness of mind arises from lust. Now these others are different vices. Therefore those are different vices also.

I answer that, Dull is opposed to sharp: and a thing is said to be sharp because it can pierce; so that a thing is called dull through being obtuse and unable to pierce. Now a bodily sense, by a kind of metaphor, is said to pierce the medium, in so far as it perceives its object from a distance or is able by penetration as it were to perceive the smallest details or the inmost parts of a thing. Hence in corporeal things the senses are said to be acute when they can perceive a sensible object from afar, by sight, hearing, or scent, while on the other hand they are said to be dull, through being unable to perceive, except sensible objects that are near at hand, or of great power.

Now, by way of similitude to bodily sense, we speak of sense in connection with the intellect; and this latter sense is in respect of certain primals and extremes, as stated in Ethic. vi, even as the senses are cognizant of sensible objects as of certain principles of knowledge. Now this sense which is connected with understanding, does not perceive its object through a medium of corporeal distance, but through certain other media, as, for instance, when it perceives a thing's essence through a property thereof, and the cause through its effect. Consequently a man is said to have an acute sense in connection with his understanding, if, as soon as he apprehends a property or effect of a thing, he understands the nature or the thing itself, and if he can succeed in perceiving its slightest details: whereas a man is said to have a dull sense in connection with his understanding, if he cannot arrive at knowing the truth about a thing, without many explanations; in which case, moreover, he is unable to obtain a perfect perception of everything pertaining to the nature of that thing.

Accordingly dulness of sense in connection with understanding denotes a certain weakness of the mind as to the consideration of spiritual goods; while blindness of mind implies the complete privation of the knowledge of such things. Both are opposed to the gift of understanding, whereby a man knows spiritual goods by apprehending them, and has a subtle penetration of their inmost nature. This dulness has the character of sin, just as blindness of mind has, that is, in so far as it is voluntary, as evidenced in one who, owing to his affection for carnal things, dislikes or neglects the careful consideration of spiritual things.

This suffices for the Replies to the Objections. _______________________

THIRD ARTICLE [II-II, Q. 15, Art. 3]

Whether Blindness of Mind and Dulness of Sense Arise from Sins of the
Flesh?

Objection 1: It would seem that blindness of mind and dulness of sense do not arise from sins of the flesh. For Augustine (Retract. i, 4) retracts what he had said in his Soliloquies i, 1, "God Who didst wish none but the clean to know the truth," and says that one might reply that "many, even those who are unclean, know many truths." Now men become unclean chiefly by sins of the flesh. Therefore blindness of mind and dulness of sense are not caused by sins of the flesh.

Obj. 2: Further, blindness of mind and dulness of sense are defects in connection with the intellective part of the soul: whereas carnal sins pertain to the corruption of the flesh. But the flesh does not act on the soul, but rather the reverse. Therefore the sins of the flesh do not cause blindness of mind and dulness of sense.

Obj. 3: Further, all things are more passive to what is near them than to what is remote. Now spiritual vices are nearer the mind than carnal vices are. Therefore blindness of mind and dulness of sense are caused by spiritual rather than by carnal vices.

On the contrary, Gregory says (Moral. xxxi, 45) that dulness of sense arises from gluttony and blindness of mind from lust.

I answer that, The perfect intellectual operation in man consists in an abstraction from sensible phantasms, wherefore the more a man's intellect is freed from those phantasms, the more thoroughly will it be able to consider things intelligible, and to set in order all things sensible. Thus Anaxagoras stated that the intellect requires to be "detached" in order to command, and that the agent must have power over matter, in order to be able to move it. Now it is evident that pleasure fixes a man's attention on that which he takes pleasure in: wherefore the Philosopher says (Ethic. x, 4, 5) that we all do best that which we take pleasure in doing, while as to other things, we do them either not at all, or in a faint-hearted fashion.

Now carnal vices, namely gluttony and lust, are concerned with pleasures of touch in matters of food and sex; and these are the most impetuous of all pleasures of the body. For this reason these vices cause man's attention to be very firmly fixed on corporeal things, so that in consequence man's operation in regard to intelligible things is weakened, more, however, by lust than by gluttony, forasmuch as sexual pleasures are more vehement than those of the table. Wherefore lust gives rise to blindness of mind, which excludes almost entirely the knowledge of spiritual things, while dulness of sense arises from gluttony, which makes a man weak in regard to the same intelligible things. On the other hand, the contrary virtues, viz. abstinence and chastity, dispose man very much to the perfection of intellectual operation. Hence it is written (Dan. 1:17) that "to these children" on account of their abstinence and continency, "God gave knowledge and understanding in every book, and wisdom."

Reply Obj. 1: Although some who are the slaves of carnal vices are at times capable of subtle considerations about intelligible things, on account of the perfection of their natural genius, or of some habit superadded thereto, nevertheless, on account of the pleasures of the body, it must needs happen that their attention is frequently withdrawn from this subtle contemplation: wherefore the unclean can know some truths, but their uncleanness is a clog on their knowledge.

Reply Obj. 2: The flesh acts on the intellective faculties, not by altering them, but by impeding their operation in the aforesaid manner.

Reply Obj. 3: It is owing to the fact that the carnal vices are further removed from the mind, that they distract the mind's attention to more remote things, so that they hinder the mind's contemplation all the more. _______________________

QUESTION 16

OF THE PRECEPTS OF FAITH, KNOWLEDGE AND UNDERSTANDING
(In Two Articles)

We must now consider the precepts pertaining to the aforesaid, and under this head there are two points of inquiry:

(1) The precepts concerning faith;

(2) The precepts concerning the gifts of knowledge and understanding. _______________________

FIRST ARTICLE [II-II, Q. 16, Art. 1]

Whether in the Old Law There Should Have Been Given Precepts of Faith?

Objection 1: It would seem that, in the Old Law, there should have been given precepts of faith. Because a precept is about something due and necessary. Now it is most necessary for man that he should believe, according to Heb. 11:6, "Without faith it is impossible to please God." Therefore there was very great need for precepts of faith to be given.

Obj. 2: Further, the New Testament is contained in the Old, as the reality in the figure, as stated above (I-II, Q. 107, A. 3). Now the New Testament contains explicit precepts of faith, for instance John 14:1: "You believe in God; believe also in Me." Therefore it seems that some precepts of faith ought to have been given in the Old Law also.

Obj. 3: Further, to prescribe the act of a virtue comes to the same as to forbid the opposite vices. Now the Old Law contained many precepts forbidding unbelief: thus (Ex. 20:3): "Thou shalt not have strange gods before Me," and (Deut. 13:1-3) they were forbidden to hear the words of the prophet or dreamer who might wish to turn them away from their faith in God. Therefore precepts of faith should have been given in the Old Law also.

Obj. 4: Further, confession is an act of faith, as stated above (Q. 3, A. 1). Now the Old Law contained precepts about the confession and the promulgation of faith: for they were commanded (Ex. 12:27) that, when their children should ask them, they should tell them the meaning of the paschal observance, and (Deut. 13:9) they were commanded to slay anyone who disseminated doctrine contrary to faith. Therefore the Old Law should have contained precepts of faith.

Obj. 5: Further, all the books of the Old Testament are contained in the Old Law; wherefore Our Lord said (John 15:25) that it was written in the Law: "They have hated Me without cause," although this is found written in Ps. 34 and 68. Now it is written (Ecclus. 2:8): "Ye that fear the Lord, believe Him." Therefore the Old Law should have contained precepts of faith.

On the contrary, The Apostle (Rom. 3:27) calls the Old Law the "law of works" which he contrasts with the "law of faith." Therefore the Old Law ought not to have contained precepts of faith.

I answer that, A master does not impose laws on others than his subjects; wherefore the precepts of a law presuppose that everyone who receives the law is subject to the giver of the law. Now the primary subjection of man to God is by faith, according to Heb. 11:6: "He that cometh to God, must believe that He is." Hence faith is presupposed to the precepts of the Law: for which reason (Ex. 20:2) that which is of faith, is set down before the legal precepts, in the words, "I am the Lord thy God, Who brought thee out of the land of Egypt," and, likewise (Deut. 6:4), the words, "Hear, O Israel, the Lord thy [Vulg.: 'our'] God is one," precede the recording of the precepts.

Since, however, faith contains many things subordinate to the faith whereby we believe that God is, which is the first and chief of all articles of faith, as stated above (Q. 1, AA. 1, 7), it follows that, if we presuppose faith in God, whereby man's mind is subjected to Him, it is possible for precepts to be given about other articles of faith. Thus Augustine expounding the words: "This is My commandment" (John 15:12) says (Tract. lxxxiii in Joan.) that we have received many precepts of faith. In the Old Law, however, the secret things of faith were not to be set before the people, wherefore, presupposing their faith in one God, no other precepts of faith were given in the Old Law.

Reply Obj. 1: Faith is necessary as being the principle of spiritual life, wherefore it is presupposed before the receiving of the Law.

Reply Obj. 2: Even then Our Lord both presupposed something of faith, namely belief in one God, when He said: "You believe in God," and commanded something, namely, belief in the Incarnation whereby one Person is God and man. This