Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Secundae·Q106. The law of the Gospel, called the New Law, considered in itself
Source context
- Theme
- The New Law as inner law of the Holy Spirit written on the heart, superseding external precept
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Pauline theology (Romans 8; 2 Corinthians 3)Aquinas's grounding of the New Law in the indwelling Holy Spirit rather than written letter directly develops Paul's antithesis between the letter that kills and the Spirit that gives life, and between the Mosaic code inscribed on stone and the law written on the heart.
- Neoplatonic interiority (Plotinus, Enneads I.2)Plotinus's account of virtue as an inward assimilation to the divine rather than conformity to external prescription shows cross-tradition congruence with Aquinas's identification of the New Law's primary element as the grace of the Holy Spirit operating within the soul.
- Vedanta (antaryāmin doctrine, Bṛhadāraṇyaka Upaniṣad 3.7)The antaryāmin, the inner controller who dwells within and governs from within, offers cross-tradition congruence with Aquinas's claim that the New Law is principally the grace of the Spirit inscribed inwardly rather than a set of outer commands.
Q106. The law of the Gospel, called the New Law, considered in itself
Article 1
[I-II.q.106.a.1.arg.1] It would seem that the New Law is a written law. For the New Law is just the same as the Gospel. But the Gospel is set forth in writing, according to John 20:31: "But these are written that you may believe." Therefore the New Law is a written law.
[I-II.q.106.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod lex nova sit lex scripta. Lex enim nova est ipsum Evangelium. Sed Evangelium est descriptum, Joan., xx, 31: Hæc autem scripta sunt, ut credatis. Ergo lex nova est lex scripta.
[I-II.q.106.a.1.arg.2] Further, the law that is instilled in the heart is the natural law, according to Romans 2:14-15: "(The Gentiles) do by nature those things that are of the law . . . who have [Vulgate: 'show'] the work of the law written in their hearts." If therefore the law of the Gospel were instilled in our hearts, it would not be distinct from the law of nature.
[I-II.q.106.a.1.arg.2] 2. Præterea, lex indita est lex naturæ, secundum illud Rom., ii, 14: Naturaliter ea quæ legis sunt, faciunt, qui ostendunt opus legis scriptum in cordibus suis. Si igitur lex Evangelii esset lex indita, non differret a lege naturæ.
[I-II.q.106.a.1.arg.3] Further, the law of the Gospel is proper to those who are in the state of the New Testament. But the law that is instilled in the heart is common to those who are in the New Testament and to those who are in the Old Testament: for it is written (Wisdom 7:27) that Divine Wisdom "through nations conveyeth herself into holy souls, she maketh the friends of God and prophets." Therefore the New Law is not instilled in our hearts.
[I-II.q.106.a.1.arg.3] 3. Præterea, lex Evangelii propria est eorum qui sunt in statu Novi Testamenti. Sed lex indita communis est et eius qui sunt in Novo Testamento, et eius qui sunt in Veteri Testamento; dicitur enim Sap., vii, 27, quod divina sapientia per nationes in animas sanctas se transfert; amicos Dei, et prophetas constituit. Ergo lex nova non est lex indita.
[I-II.q.106.a.1.sc] The New Law is the law of the New Testament. But the law of the New Testament is instilled in our hearts. For the Apostle, quoting the authority of Jeremiah 31:31-33: "Behold the days shall come, saith the Lord; and I will perfect unto the house of Israel, and unto the house of Judah, a new testament," says, explaining what this statement is (Hebrews 8:8-10): "For this is the testament which I will make to the house of Israel . . . by giving [Vulgate: 'I will give'] My laws into their mind, and in their heart will I write them." Therefore the New Law is instilled in our hearts.
[I-II.q.106.a.1.sc] Sed contra est, quod lex nova est lex Novi Testamenti. Sed lex Novi Testamenti est indita in corde; Apostolus enim, ad Hebr., viii, 8, inducens auctoritatem quæ habetur Jerem., xxxi: Ecce dies venient, dicit Dominus, et consummabo super domum Israel, et super domum Juda Testamentum Novum, et exponens quod sit hoc Testamentum, dicit: Quia hoc est Testamentum quod disponam domui Israel, dando leges meas in mentes eorum, et in corda* eorum super-scribam eas. Ergo lex nova est lex indita.
[I-II.q.106.a.1.co] "Each thing appears to be that which preponderates in it," as the Philosopher states (Ethic. ix, 8). Now that which is preponderant in the law of the New Testament, and whereon all its efficacy is based, is the grace of the Holy Ghost, which is given through faith in Christ. Consequently the New Law is chiefly the grace itself of the Holy Ghost, which is given to those who believe in Christ. This is manifestly stated by the Apostle who says (Romans 3:27): "Where is . . . thy boasting? It is excluded. By what law? Of works? No, but by the law of faith": for he calls the grace itself of faith "a law." And still more clearly it is written (Romans 8:2): "The law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death." Hence Augustine says (De Spir. et Lit. xxiv) that "as the law of deeds was written on tables of stone, so is the law of faith inscribed on the hearts of the faithful": and elsewhere, in the same book (xxi): "What else are the Divine laws written by God Himself on our hearts, but the very presence of His Holy Spirit?"
Nevertheless the New Law contains certain things that dispose us to receive the grace of the Holy Ghost, and pertaining to the use of that grace: such things are of secondary importance, so to speak, in the New Law; and the faithful need to be instructed concerning them, both by word and writing, both as to what they should believe and as to what they should do. Consequently we must say that the New Law is in the first place a law that is inscribed on our hearts, but that secondarily it is a written law.
[I-II.q.106.a.1.co] Respondeo dicendum, quod « unaquæque res illud videtur esse quod in ea est potissimum, » ut Philosophus dicit in IX Ethic., cap. iv, ante med. Id autem quod est potissimum in lege Novi Testamenti, et in quo tota virtus ejus consistit, est gratia Spiritus sancti, quæ datur per fidem Christi. Et ideo principaliter lex nova est ipsa gratia Spiritus sancti, quæ datur Christi fidelibus. Et hoc manifeste apparet per Apostolum, qui ad Rom., 11, 27, dicit: Ubi est ergo gloriatio tua? exclusa est. Per quam legem? factorum? Non, sed per legem fidei; ipsam enim fidei gratiam legem appellat. Et expressius ad Rom., vIII, 2, dicitur: Lex spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis. Unde et Augustinus dicit in lib. De spiritu et littera, c. XVII, col. 218, t. 10, quod, sicut lex factorum scripta fuit in tabulis lapideis, ita lex fidei scripta est in cordibus fidelium; et alibi dicit, cap. XXI ejusdem libri, col. 222: Quæ sunt leges Dei ab ipso Deo scriptæ in cordibus, nisi ipsa præsentia Spiritus sancti? Habet tamen lex nova quædam sicut dispositiva ad gratiam Spiritus sancti, et ad usum hujus gratiae pertinentia, quæ sunt quasi secundaria in lege nova; de quibus oportuit instrui fideles Christi et verbis et scriptis, tam circa credenda quam circa agenda. Et ideo dicendum est, quod principaliter lex nova est lex indita, secundario autem est lex scripta.
[I-II.q.106.a.1.ad.1] The Gospel writings contain only such things as pertain to the grace of the Holy Ghost, either by disposing us thereto, or by directing us to the use thereof. Thus with regard to the intellect, the Gospel contains certain matters pertaining to the manifestation of Christ's Godhead or humanity, which dispose us by means of faith through which we receive the grace of the Holy Ghost: and with regard to the affections, it contains matters touching the contempt of the world, whereby man is rendered fit to receive the grace of the Holy Ghost: for "the world," i.e. worldly men, "cannot receive" the Holy Ghost (John 14:17). As to the use of spiritual grace, this consists in works of virtue to which the writings of the New Testament exhort men in divers ways.
[I-II.q.106.a.1.ad.1] Ad primum ergo dicendum, quod in Scriptura Evangelii non continentur nisi ea quæ pertinent ad gratiam Spiritus sancti, vel sicut dispositiva, vel sicut ordinativa ad usum hujus gratiae. Sicut dispositiva qui dem, quantum ad intellectum, per fidem, per quam datur Spiritus sancti gratia, continentur in Evangelio ea quæ pertinent ad manifestandam divinitatem vel humanitatem Christi; secundum affectum vero continentur in Evangelio ea quæ pertinent ad contemptum mundi, per quem homo fit capax Spiritus sancti gratiae. Mundus enim, id est amatores mundi, non potest capere Spiritum sanctum, ut habetur Joan., xiv. Usus vero spiritualis gratiae est in operibus virtutum, ad quæ multipliciter Scriptura Novi Testamenti homines exhortatur.
[I-II.q.106.a.1.ad.2] There are two ways in which a thing may be instilled into man. First, through being part of his nature, and thus the natural law is instilled into man. Secondly, a thing is instilled into man by being, as it were, added on to his nature by a gift of grace. In this way the New Law is instilled into man, not only by indicating to him what he should do, but also by helping him to accomplish it.
[I-II.q.106.a.1.ad.2] Ad secundum dicendum, quod dupliciter Lutherus, Calvinus, Herbrandus et alii voluerunt Evangelium ad nullam legem obligare, nisi ad fidem; sed præter fidem, in lege nova alia præcepta dantur: est definitum in conc. Trid., sess. VI, can. 19. De facto datur lex nova, et hoc est definitum in concilio tridentino, sess. VI, can. 21: « Si quis dixerit Christum Jesum a Deo hominibus datum est aliquid inditum homini: uno modo quasi pertinens ad naturam humanam, et sic lex naturalis est lex indita homini; alio modo est aliquid inditum homini, quasi naturæ superadditum per gratiae donum; et hoc modo lex nova est indita homini, non solum indicans quid sit faciendum, sed etiam adjuvans ad implendum.
[I-II.q.106.a.1.ad.3] No man ever had the grace of the Holy Ghost except through faith in Christ either explicit or implicit: and by faith in Christ man belongs to the New Testament. Consequently whoever had the law of grace instilled into them belonged to the New Testament.
[I-II.q.106.a.1.ad.3] Ad tertium dicendum, quod nullus unquam habuit gratiam Spiritus sancti nisi per fidem Christi explicitam vel implicitam. Per fidem autem Christi pertinet homo ad Novum Testamentum. Unde quibuscumque fuit lex gratiae indita, secundum hoc ad Novum Testamentum pertinebant.
Article 2
[I-II.q.106.a.2.arg.1] It would seem that the New Law does not justify. For no man is justified unless he obeys God's law, according to Hebrews 5:9: "He," i.e. Christ, "became to all that obey Him the cause of eternal salvation." But the Gospel does not always cause men to believe in it: for it is written (Romans 10:16): "All do not obey the Gospel." Therefore the New Law does not justify.
[I-II.q.106.a.2.arg.2] Further, the Apostle proves in his epistle to the Romans that the Old Law did not justify, because transgression increased at its advent: for it is stated (Romans 4:15): "The Law worketh wrath: for where there is no law, neither is there transgression." But much more did the New Law increase transgression: since he who sins after the giving of the New Law deserves greater punishment, according to Hebrews 10:28-29: "A man making void the Law of Moses dieth without any mercy under two or three witnesses. How much more, do you think, he deserveth worse punishments, who hath trodden underfoot the Son of God," etc.? Therefore the New Law, like the Old Law, does not justify.
[I-II.q.106.a.2.arg.2] 2. Præterea, Apostolus probat ad Rom. quod lex vetus non justificabat, quia ea adveniente prævaricatio crevit; dicitur enim Rom., iv, 15: Lex iram operatur; ubi enim non est lex, nec prævaricatio. Sed multo magis lex nova prævaricationem addidit; majori enim poena est dignus qui post legem novam datam adhuc peccat, secundum illud Hebr., x, 28: Irritam quis faciens legem Moysi, sine ulla miseratione duobus, vel tribus testibus moritur; quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit? etc. Ergo lex nova non justificat, sicut nec vetus. fuisse ut redemptorem cui credant, et non etiam ut legislatorem cui obediant, anathema sit; » Calvinus tamen, Lutherus, Herbrandus, et alii sectarii volunt Evangelium consolationem quidem annuntiare, gratiam et gloriam promittere, sed ad nullam legem obligare, quia Christus legem novam non instituit.
[I-II.q.106.a.2.arg.3] Further, justification is an effect proper to God, according to Romans 8:33: "God that justifieth." But the Old Law was from God just as the New Law. Therefore the New Law does not justify any more than the Old Law.
[I-II.q.106.a.2.arg.3] 3. Præterea, justificare est proprius effectus Dei, secundum illud ad Rom., vIII, 33: Deus est qui justificat. Sed lex vetus fuit a Deo, sicut et lex nova. Ergo lex nova non magis justificat quam lex vetus.
[I-II.q.106.a.2.sc] The Apostle says (Romans 1:16): "I am not ashamed of the Gospel: for it is in the power of God unto salvation to everyone that believeth." But there is no salvation but to those who are justified. Therefore the Law of the Gospel justifies.
[I-II.q.106.a.2.sc] Sed contra est quod Apostolus dicit ad Rom., I, 46: Non erubesco Evangelium; virtus enim Dei est in salutem omni credenti. Non autem est salus nisi justificatis. Ergo lex Evangelii justificat.
[I-II.q.106.a.2.co] As stated above (Article 1), there is a twofold element in the Law of the Gospel. There is the chief element, viz. the grace of the Holy Ghost bestowed inwardly. And as to this, the New Law justifies. Hence Augustine says (De Spir. et Lit. xvii): "There," i.e. in the Old Testament, "the Law was set forth in an outward fashion, that the ungodly might be afraid"; "here," i.e. in the New Testament, "it is given in an inward manner, that they may be justified." The other element of the Evangelical Law is secondary: namely, the teachings of faith, and those commandments which direct human affections and human actions. And as to this, the New Law does not justify. Hence the Apostle says (2 Corinthians 3:6) "The letter killeth, but the spirit quickeneth": and Augustine explains this (De Spir. et Lit. xiv, xvii) by saying that the letter denotes any writing external to man, even that of the moral precepts such as are contained in the Gospel. Wherefore the letter, even of the Gospel would kill, unless there were the inward presence of the healing grace of faith.
[I-II.q.106.a.2.co] Respondeo dicendum, quod, sicut dictum est, ad legem Evangelii duo pertinent: unum quidem principaliter, scilicet ipsa gratia Spiritus sancti interius data; et quantum ad hoc nova lex justificat. Unde Augustinus dicit, in lib. De spiritu et littera, cap. xvII, col. 218, t. 40: « Ibi, » scilicet in Veteri Testamento, « lex extrinsecus posita est, qua injusti terrerentur; hic, » scilicet in Novo Testamento, « intrinsecus data est qua justificarentur. » Aliud pertinet ad legem Evangelii secundario, scilicet documenta fidei et præcepta ordinantia affectum humanum et humanos actus; et quantum ad hoc nova lex non justificat. Unde Apostolus dicit, II ad Cor., III, 6: Littera occidit, spiritus autem vivificat; et Augustinus exponit in lib. De spiritu et littera, cap. xiv et xvII, col. 215, t. 40, quod per litteram intelligitur quælibet scriptura extra homines existens, etiam mora-lium præceptorum, qualia continentur in Evangelio; unde etiam littera Evangelii occideret, nisi adesset interius gratia fidei sanans.
[I-II.q.106.a.2.ad.1] This argument holds true of the New Law, not as to its principal, but as to its secondary element: i.e. as to the dogmas and precepts outwardly put before man either in words or in writing.
[I-II.q.106.a.2.ad.1] Ad primum ergo dicendum, quod illa objectio procedit de lege nova, non quantum ad id quod est principale in ipsa, sed quantum ad id quod est secundarium in ipsa; scilicet quantum ad documenta et præcepta exterius homini posita vel scripto vel verbo.
[I-II.q.106.a.2.ad.2] Although the grace of the New Testament helps man to avoid sin, yet it does not so confirm man in good that he cannot sin: for this belongs to the state of glory. Hence if a man sin after receiving the grace of the New Testament, he deserves greater punishment, as being ungrateful for greater benefits, and as not using the help given to him. And this is why the New Law is not said to "work wrath": because as far as it is concerned it gives man sufficient help to avoid sin.
[I-II.q.106.a.2.ad.2] Ad secundum dicendum, quod gratia Novi Testamenti, etsi adjuvet hominem ad non peccandum, non tamen ita confirmat in bono, ut homo peccare non possit; hoc enim pertinet ad statum gloriæ. Et ideo si quis post acceptam gratiam Novi Testamenti peccaverit, majori poena est dignus, tan-quam majoribus beneficiis ingratus, et auxilio sibi dato non utens; nec tamen propter hoc dicitur quod lex nova iram operatur; quia quantum est de se, sufficiens auxilium dat ad non peccandum.
[I-II.q.106.a.2.ad.3] The same God gave both the New and the Old Law, but in different ways. For He gave the Old Law written on tables of stone: whereas He gave the New Law written "in the fleshly tables of the heart," as the Apostle expresses it (2 Corinthians 3:3). Wherefore, as Augustine says (De Spir. et Lit. xviii), "the Apostle calls this letter which is written outside man, a ministration of death and a ministration of condemnation: whereas he calls the other letter, i.e. the Law of the New Testament, the ministration of the spirit and the ministration of justice: because through the gift of the Spirit we work justice, and are delivered from the condemnation due to transgression."
[I-II.q.106.a.2.ad.3] Ad tertium dicendum, quod legem novam et veterem unus Deus dedit, sed aliter et aliter: nam legem veterem dedit scriptam in tabulis lapideis; legem autem novam dedit scriptam in tabulis cordis carnalibus; ut Apostolus dicit, II ad Cor., III. Proinde, sicut Augustinus dicit in lib. De spiritu et littera, cap. xvIII, col. 219, t. 40, « litteram istam extra hominem scriptam, et ministra-tionem mortis, et ministrationem damnationis Apostolus appellat; hanc autem, » scilicet Novi Testamenti legem, « ministra-tionem spiritus, et ministrationem justitiae dicit; quia per donum Spiritus operamur justitiam, et a prævaricationis damnatione liberamur. »
Article 3
[I-II.q.106.a.3.arg.1] It would seem that the New Law should have been given from the beginning of the world. "For there is no respect of persons with God" (Romans 2:11). But "all" men "have sinned and do need the glory of God" (Romans 3:23). Therefore the Law of the Gospel should have been given from the beginning of the world, in order that it might bring succor to all.
[I-II.q.106.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod lex nova debuerit dari a principio mundi. Non enim est personarum acceptio* apud Deum, ut dicitur ad Rom., II, 11. Sed omnes homines peccaverunt, et egent gratia Dei*, ut dicitur ad Rom., III, 23. Ergo a principio mundi lex Evangelii dari debuit, ut omnibus per eam subveniretur.
[I-II.q.106.a.3.arg.2] Further, as men dwell in various places, so do they live in various times. But God, "Who will have all men to be saved" (1 Timothy 2:4), commanded the Gospel to be preached in all places, as may be seen in the last chapters of Matthew and Mark. Therefore the Law of the Gospel should have been at hand for all times, so as to be given from the beginning of the world.
[I-II.q.106.a.3.arg.2] 2. Præterea, sicut in diversis locis sunt diversi homines, ita etiam in diversis temporibus. Sed Deus, qui vult omnes homines* salvos fieri, ut dicitur I ad Tim., II, 4, mandavit Evangelium prædicari in omnibus locis, ut patet Matth., ult., et Marc., ult. Ergo omnibus temporibus debuit adesse lex Evangelii, ita quod a principio mundi dare-tur.
[I-II.q.106.a.3.arg.3] Further, man needs to save his soul, which is for all eternity, more than to save his body, which is a temporal matter. But God provided man from the beginning of the world with things that are necessary for the health of his body, by subjecting to his power whatever was created for the sake of man (Genesis 1:26-29). Therefore the New Law also, which is very necessary for the health of the soul, should have been given to man from the beginning of the world.
[I-II.q.106.a.3.arg.3] 3. Præterea, magis est necessaria homini salus spiritualis, quae est aeterna, quam salus corporalis, quae est temporalis. Sed Deus ab initio mundi providit homini ea quae sunt necessaria ad salutem corporalem, tradens ejus potestati omnia quae erant propter hominem creata, ut patet Gen., I. Ergo etiam lex nova, quae maxime est necessaria ad salutem spiritualem, debuit hominibus a principio mundi dari.
[I-II.q.106.a.3.sc] The Apostle says (1 Corinthians 15:46): "That was not first which is spiritual, but that which is natural." But the New Law is highly spiritual. Therefore it was not fitting for it to be given from the beginning of the world.
[I-II.q.106.a.3.sc] Sed contra est quod Apostolus dicit, I ad Corinth., xv, 46: Non prius quod spirituale* est, sed quod animale. Sed lex nova *Acceptio personarum. *Gloria Dei. *Omnes homines vult. est maxime spiritualis. Ergo lex nova non debuit a principio mundi dari.
[I-II.q.106.a.3.co] Three reasons may be assigned why it was not fitting for the New Law to be given from the beginning of the world. The first is because the New Law, as stated above (Article 1), consists chiefly in the grace of the Holy Ghost: which it behoved not to be given abundantly until sin, which is an obstacle to grace, had been cast out of man through the accomplishment of his redemption by Christ: wherefore it is written (John 7:39): "As yet the Spirit was not given, because Jesus was not yet glorified." This reason the Apostle states clearly (Romans 8:2, seqq.) where, after speaking of "the Law of the Spirit of life," he adds: "God sending His own Son, in the likeness of sinful flesh, of sin hath condemned sin in the flesh, that the justification of the Law might be fulfilled in us." St. Thomas, quoting perhaps from memory, omits the "et" (and), after "sinful flesh." The text quoted should read thus: "in the likeness of sinful flesh, and a sin offering (peri hamartias), hath," etc.
A second reason may be taken from the perfection of the New Law. Because a thing is not brought to perfection at once from the outset, but through an orderly succession of time; thus one is at first a boy, and then a man. And this reason is stated by the Apostle (Galatians 3:24-25): "The Law was our pedagogue in Christ that we might be justified by faith. But after the faith is come, we are no longer under a pedagogue."
The third reason is found in the fact that the New Law is the law of grace: wherefore it behoved man first of all to be left to himself under the state of the Old Law, so that through falling into sin, he might realize his weakness, and acknowledge his need of grace. This reason is set down by the Apostle (Romans 5:20): "The Law entered in, that sin might abound: and when sin abounded grace did more abound."
[I-II.q.106.a.3.co] Respondeo dicendum, quod triplex ratio potest assignari quare lex nova non debuit dari a principio mundi. Quarum prima est, quia lex nova, sicut dictum est, principaliter est gratia Spiritus sancti, quæ abundanter dari non debuit, antequam impedimentum peccati ab humano genere tolleretur, consummata redemptione per Christum. Unde dicitur Joan., vii, 39: Nondum erat Spiritus datus, quia Jesus nondum erat glorificatus. Et hanc rationem manifeste assignat Apostolus ad Rom., viii, 3, ubi postquam praemiserat de lege spiritus vitæ, subjungit: Deus Filium suum mittens in similitudinem carnis peccati, de peccato damnavit peccatum in carne, ut justificatio legis impleretur in nobis. Secunda ratio potest assignari ex perfectione legis novæ: non enim aliquid ad perfectum adducitur statim a principio, sed quodam temporali successionis ordine; sicut aliquis prius fit puer, et postmodum vir. Et hanc rationem assignat Apostolus ad Galat., iii, 24: Lex pædagogus noster fuit in Christo, ut ex fide justificemur: at ubi venit fides, jam non sumus sub pædagogo. Tertia sumitur ex hoc quod lex nova est lex gratiae. Et ideo primo oportuit quod homo relinqueretur sibi in statu veteris legis, ut in peccatum cadendo, suam infirmitatem cognoscens, recognosceret se gratia indigere. Et hanc rationem assignat Apostolus, ad Rom., v, 20, dicens: Lex subintravit, ut abundaret delictum. Ubi autem abundavit delictum, superabundavit et gratia.
[I-II.q.106.a.3.ad.1] Mankind on account of the sin of our first parents deserved to be deprived of the aid of grace: and so "from whom it is withheld it is justly withheld, and to whom it is given, it is mercifully given," as Augustine states (De Perfect. Justit. iv) [Cf. Ep. ccvii; De Pecc. Mer. et Rem. ii, 19. Consequently it does not follow that there is respect of persons with God, from the fact that He did not offer the Law of grace to all from the beginning of the world, which Law was to be published in due course of time, as stated above.
[I-II.q.106.a.3.ad.1] Ad primum ergo dicendum, quod humanum genus propter peccatum primi parentis meruit privari auxilio gratiae; et ideo « quibuscumque non datur, hoc est ex justitia; quibuscumque autem datur, hoc est ex gratia, » ut Augustinus dicit in lib. De perfectione justitiæ, cap. iv, col. 296, t. 10. Unde non est acceptio personarum apud Deum ex hoc quod non omnibus a principio Implicite, in ratiocinatione x; expressius autem ep. ccxvii, c. v, sentent. 5 et 6, col. 984, t. 2. Tertia ratio hic a sancto doctore assignata optime tangitur in Glossa super Epistol. ad Galatas, c. iii: « Magno consilio factum est, inquit Glossa illa, ut post hominis casum non illico Dei Filius mitteretur. Reliquit Deus hominem prius in libertate arbitrii in lege naturali, ut sic vires suas cognosceret: ubi cum deficeret, legem acceptit. mundi legem gratiae proposuit, quæ erat debito ordine proponenda, ut dictum est.
[I-II.q.106.a.3.ad.2] The state of mankind does not vary according to diversity of place, but according to succession of time. Hence the New Law avails for all places, but not for all times: although at all times there have been some persons belonging to the New Testament, as stated above (1, ad 3).
[I-II.q.106.a.3.ad.2] Ad secundum dicendum, quod diversitas locorum non variat diversum statum humani generis qui variatur per temporis successionem; et ideo omnibus locis proponitur lex nova, non autem omnibus temporibus, licet omni tempore fuerint aliqui ad Novum Testamentum pertinentes, ut supra dictum est.
[I-II.q.106.a.3.ad.3] Things pertaining to the health of the body are of service to man as regards his nature, which sin does not destroy: whereas things pertaining to the health of the soul are ordained to grace, which is forfeit through sin. Consequently the comparison will not hold.
[I-II.q.106.a.3.ad.3] Ad tertium dicendum, quod ea quæ pertinent ad salutem corporalem, deserviunt homini quantum ad naturam, quæ non tollitur per peccatum; sed ea quæ pertinent ad spiritualem salutem, ordinantur ad gratiam, quæ amittitur per peccatum; et ideo non est similis ratio de utrisque.
Article 4
[I-II.q.106.a.4.arg.1] It would seem that the New Law will not last until the end of the world. Because, as the Apostle says (1 Corinthians 13:10), "when that which is perfect is come, that which is in part shall be done away." But the New Law is "in part," since the Apostle says (1 Corinthians 13:9): "We know in part and we prophesy in part." Therefore the New Law is to be done away, and will be succeeded by a more perfect state.
[I-II.q.106.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod lex nova non sit duratura usque ad finem mundi. Quia, ut Apostolus dicit, I ad Corinth., xiii, 10, cum venerit quod perfectum est, evacuabitur quod ex parte est. Sed lex nova ex parte est; dicit enim Apostolus, ibid.: Ex parte cognoscimus, et ex parte prophetamus. Ergo lex nova evacuanda est, alio perfectiori statu succedente.
[I-II.q.106.a.4.arg.2] Further, Our Lord (John 16:13) promised His disciples the knowledge of all truth when the Holy Ghost, the Comforter, should come. But the Church knows not yet all truth in the state of the New Testament. Therefore we must look forward to another state, wherein all truth will be revealed by the Holy Ghost.
[I-II.q.106.a.4.arg.2] 2. Præterea, Dominus, Joan., xvi, promisit discipulis suis in adventu Spiritus sancti Paracleti cognitionem omnis veritatis. Sed nondum Ecclesia omnem veritatem cognoscit in statu Novi Testamenti. Ergo expectandus est alius status, in quo per Spiritum sanctum omnis veritas manifestetur.
[I-II.q.106.a.4.arg.3] Further, just as the Father is distinct from the Son and the Son from the Father, so is the Holy Ghost distinct from the Father and the Son. But there was a state corresponding with the Person of the Father, viz. the state of the Old Law, wherein men were intent on begetting children: and likewise there is a state corresponding to the Person of the Son: viz. the state of the New Law, wherein the clergy who are intent on wisdom (which is appropriated to the Son) hold a prominent place. Therefore there will be a third state corresponding to the Holy Ghost, wherein spiritual men will hold the first place.
[I-II.q.106.a.4.arg.3] 3. Præterea, sicut Pater est alius a Filio, et a Patre, ita Spiritus sanctus a Patre et Filio. Sed fuit quidam status conveniens personæ Patris, scilicet status veteris legis, Qua data invaluit morbus, non legis, sed naturæ vitio, ut ita cognita infirmitate sua clamaret ad medicum, et gratiae quæereret auxilium. » Sed et alia ratio dari potest, punitio scilicet peccati. Nam in hoc manifestatur divinæ ultionis severitas contra peccatum, quod clamores et luctus hominum tanto tempore sustinuit, antequam vellet descendere. Fecit autem hoc quia divina justitia nihil inultum relinquit. in quo homines generationi intendebant; similiter etiam est alius status conveniens personæ Filii, scilicet status novæ legis, in quo clerici intendentes sapientiæ, quæ appropriatur Filio, principantur. Ergo erit status tertius Spiritus sancti, in quo spirituales viri principabuntur.
[I-II.q.106.a.4.arg.4] Further, Our Lord said (Matthew 24:14): "This Gospel of the kingdom shall be preached in the whole world . . . and then shall the consummation come." But the Gospel of Christ is already preached throughout the whole world: and yet the consummation has not yet come. Therefore the Gospel of Christ is not the Gospel of the kingdom, but another Gospel, that of the Holy Ghost, is to come yet, like unto another Law.
[I-II.q.106.a.4.arg.4] 4. Præterea, Dominus dicit, Matth., xxiv, 14: Prædicabitur hoc Evangelium regni in universo orbe, et tunc veniet consummatio. Sed evangelium Christi jamdiu est prædicatum in universo orbe, nec tamen adhuc venit consummatio. Ergo Evangelium Christi non est Evangelium regni, sed futurum est aliud Evangelium Spiritus sancti, quasi alia lex.
[I-II.q.106.a.4.sc] Our Lord said (Matthew 24:34): "I say to you that this generation shall not pass till all (these) things be done": which passage Chrysostom (Hom. lxxvii) explains as referring to "the generation of those that believe in Christ." Therefore the state of those who believe in Christ will last until the consummation of the world.
[I-II.q.106.a.4.sc] Sed contra est quod Dominus dicit Matth., xxiv, 34: Dico vobis quia non præteribit generatio hæc, donec omnia fiant: quod Chrysostomus, Homil. LXXVIII in Matth., col. 88, t. 13, exponit de generatione fidelium Christi. Ergo status fidelium Christi manebit usque ad consummationem sæculi.
[I-II.q.106.a.4.co] The state of the world may change in two ways. In one way, according to a change of law: and thus no other state will succeed this state of the New Law. Because the state of the New Law succeeded the state of the Old Law, as a more perfect law a less perfect one. Now no state of the present life can be more perfect that the state of the New Law: since nothing can approach nearer to the last end than that which is the immediate cause of our being brought to the last end. But the New Law does this: wherefore the Apostle says (Hebrews 10:19-22): "Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ, a new . . . way which He hath dedicated for us . . . let us draw near." Therefore no state of the present life can be more perfect than that of the New Law, since the nearer a thing is to the last end the more perfect it is.
In another way the state of mankind may change according as man stands in relation to one and the same law more or less perfectly. And thus the state of the Old Law underwent frequent changes, since at times the laws were very well kept, and at other times were altogether unheeded. Thus, too, the state of the New Law is subject to change with regard to various places, times, and persons, according as the grace of the Holy Ghost dwells in man more or less perfectly. Nevertheless we are not to look forward to a state wherein man is to possess the grace of the Holy Ghost more perfectly than he has possessed it hitherto, especially the apostles who "received the firstfruits of the Spirit, i.e. sooner and more abundantly than others," as a gloss expounds on Romans 8:23.
[I-II.q.106.a.4.co] Respondeo dicendum, quod status mundi variari potest dupliciter: uno modo secundum diversitatem legis; et sic huic statui novæ legis nullus alius status succedet. Successit enim status novæ legis statui veteris legis, tanquam perfectior imperfectiori. Nullus autem status præsentis vitæ potest esse perfection quam status novæ legis; nihil enim potest esse propinquius fini ultimo quam quod immediate in finem ultimum introducit; hoc autem facit nova lex: unde Apostolus dicit, ad Hebr., x, 19: Habentes itaque fratres, fiduciam in introitu sanctorum in sanguine Christi, quam initiavit nobis viam novam, accedamus. Unde non potest esse aliquis perfectior status præsentis vitæ quam status novæ legis: quia tanto est unumquodque perfectius, quanto est ultimo fini propinquius. Alio modo status hominum variari potest secundum quod homines diversimode se habent ad eamdem legem, vel perfectius, vel minus perfecte; et sic status veteris legis frequenter fuit mutatus; cum quandoque leges optime custodirentur, quandoque autem omnino præteritterentur. Sicut etiam et status novæ legis diversificatur secundum diversa loca et tempora et personas, inquantum gratia Spiritus sancti perfectius vel minus perfecte ab aliquibus habetur. Non est tamen expectandum quod sit aliquis status futurus in quo perfectius gratia Spiritus sancti habeatur, quam hactenus habita fuerit, et maxime ab apostolis, qui primitias Spiritus acceperunt, id est, « et tempore prius, et cæteris abundantius, » ut Glossa interl. dicit, Rom., viii. Ad primum erno dicendum, quod, sicut Dionysius dicit in lib. Eccles. hier., cap. v, § 2, col. 502, t. 4, triplex est hominum status. Primus quidem veteris legis; secundus novæ legis; tertius status succedit non in hac vita, sed in futura, scilicet in patria. Sed sicut primus status est figuralis et imperfectus respectu status Evangelii, ita hic status est figuralis et imperfectus respectu status patriæ, quo veniente, iste status evacuatur, sicut dicitur I ad Corinth., xiii, 12: Videmus nunc per speculum in ænigmate, tunc autem facie ad faciem.
[I-II.q.106.a.4.ad.1] As Dionysius says (Eccl. Hier. v), there is a threefold state of mankind; the first was under the Old Law; the second is that of the New Law; the third will take place not in this life, but in heaven. But as the first state is figurative and imperfect in comparison with the state of the Gospel; so is the present state figurative and imperfect in comparison with the heavenly state, with the advent of which the present state will be done away as expressed in that very passage (1 Corinthians 13:12): "We see now through a glass in a dark manner; but then face to face."
[I-II.q.106.a.4.ad.2] As Augustine says (Contra Faust. xix, 31), Montanus and Priscilla pretended that Our Lord's promise to give the Holy Ghost was fulfilled, not in the apostles, but in themselves. In like manner the Manicheans maintained that it was fulfilled in Manes whom they held to be the Paraclete. Hence none of the above received the Acts of the Apostles, where it is clearly shown that the aforesaid promise was fulfilled in the apostles: just as Our Lord promised them a second time (Acts 1:5): "You shall be baptized with the Holy Ghost, not many days hence": which we read as having been fulfilled in Acts 2. However, these foolish notions are refuted by the statement (John 7:39) that "as yet the Spirit was not given, because Jesus was not yet glorified"; from which we gather that the Holy Ghost was given as soon as Christ was glorified in His Resurrection and Ascension. Moreover, this puts out of court the senseless idea that the Holy Ghost is to be expected to come at some other time.
Now the Holy Ghost taught the apostles all truth in respect of matters necessary for salvation; those things, to wit, that we are bound to believe and to do. But He did not teach them about all future events: for this did not regard them according to Acts 1:7: "It is not for you to know the times or moments which the Father hath put in His own power."
[I-II.q.106.a.4.ad.2] Ad secundum dicendum, quod, sicut Augustinus dicit in Epist. ccxxxvii, § 2, col. 1035, t. 2, Montanus et Priscilla posuerunt quod promissio Domini de Spiritu sancto dando non fuit completa in apostolis, sed in eis. Et similiter Manichæi posuerunt quod fuit completa in Manichæo, quem dicebant esse Spiritum Paracletum. Et ideo utrique non recipiebant Actus apostolorum, in quibus manifeste ostenditur quod illa promissio fuit in apostolis completa, sicut Dominus iterato eis promisit, Act., i, 5: Baptizabimini Spiritu sancto non post multos hos dies; quod impletum legitur Act., ii. Sed istæ vanitates excluduntur per hoc quod dicitur Joan., vii, 39: Nondum erat Spiritus datus, quia nondum Jesus erat glorificatus. Ex quo datur intelligi quod statim glorificato Christo in resurrectione et ascensione fuit Spiritus sanctus datus. Et per hoc etiam excluditur quorumcumque vanitas qui dicerent esse expectandum aliud tempus Spiritus sancti. Docuit autem Spiritus sanctus apos- Montanistæ dicebant Montanum, Priscillam et Maximillam esse mundi salvatores, defectu Christi, quia Deus in eis per Spiritum sanctum ad hoc opus venerat. Flagellantes dicebant Evangelium Christi post adventum suæ sectæ desiisse. Joannes de Parma prædicabat Evangelium Christi non esse Evangelium regni, et huic aliud evangelium esse successurum, scilicet evangelium æternum abbatis Joachim. Almaricus finem legi novæ imponebat, et vigori novæ legis sacramentorum; hæc lex, illa sacramenta juxta ipsum usque ad suum tempus solummodo vim habebant. tolos omnem veritatem de his quae pertinent ad necessitatem salutis, scilicet de credendis et de agendis; non tamen docuit eos de omnibus futuris eventibus; hoc enim ad eos non pertinebat, secundum illud Act., 1, 7: Non est vestrum nosse tempora vel momenta, quæ Pater posuit in sua potestate.
[I-II.q.106.a.4.ad.3] The Old Law corresponded not only to the Father, but also to the Son: because Christ was foreshadowed in the Old Law. Hence Our Lord said (John 5:46): "If you did believe Moses, you would perhaps believe me also; for he wrote of Me." In like manner the New Law corresponds not only to Christ, but also to the Holy Ghost; according to Romans 8:2: "The Law of the Spirit of life in Christ Jesus," etc. Hence we are not to look forward to another law corresponding to the Holy Ghost.
[I-II.q.106.a.4.ad.3] Ad tertium dicendum, quod lex vetus non solum fuit Patris, sed etiam Filii, quia Christus in veteri lege figurabatur; unde Dominus dicit Joan., v, 46: Si crederetis Moysi, crederetis forsitan et mihi; de me enim ille scripsit. Similiter etiam lex nova non solum est Christi, sed etiam Spiritus sancti secundum illud Rom., vIII, 2: Lex Spiritus vitæ in Christo Jesu, etc., unde non est expectanda alia lex quæ sit Spiritus sancti.
[I-II.q.106.a.4.ad.4] Since Christ said at the very outset of the preaching of the Gospel: "The kingdom of heaven is at hand" (Matthew 4:17), it is most absurd to say that the Gospel of Christ is not the Gospel of the kingdom. But the preaching of the Gospel of Christ may be understood in two ways. First, as denoting the spreading abroad of the knowledge of Christ: and thus the Gospel was preached throughout the world even at the time of the apostles, as Chrysostom states (Hom. lxxv in Matth.). And in this sense the words that follow--"and then shall the consummation come," refer to the destruction of Jerusalem, of which He was speaking literally. Secondly, the preaching of the Gospel may be understood as extending throughout the world and producing its full effect, so that, to wit, the Church would be founded in every nation. And in these sense, as Augustine writes to Hesychius (Epist. cxcix), the Gospel is not preached to the whole world yet, but, when it is, the consummation of the world will come.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I-II.q.106.a.4.ad.4] Ad quartum dicendum, quod cum Christus statim in principio evangelicæ prædicationis dixerit, Matth., III, 2: Appropinquavit regnum cælorum, stultissimum est dicere quod Evangelium Christi non sit Evangelium regni. Sed prædicatio Evangelii Christi potest intelligi dupliciter: uno modo quantum ad divulgationem notitiæ Christi; et sic prædicatum fuit Evangelium in universo orbe, etiam tempore apostolorum, ut Chrysostomus dicit Hom. lxxvi in Matth., aliquant. a princ. Et secundum hoc quod additur: Et tunc erit consummatio, intelligitur hoc de destructione Jerusalem, de qua tunc ad litteram loquebatur. Alio modo potest intelligi prædicatio Evangelii in universo orbe cum pleno effectu, ita scilicet quod in qualibet gente fundetur Ecclesia; et ita, sicut dicit Augustinus in Epistola cxcix ad Hesych., col. 904, t. 2, « nondum est prædicatum Evangelium in universo orbe; » sed, hoc facto, veniet consummatio mundi.
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