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Q56. The precepts relating to prudence
Article 1
[II-II.q.56.a.1.arg.1] Objection 1. It would seem that the precepts of the decalogue should have included a precept of prudence. For the chief precepts should include a precept of the chief virtue. Now the chief precepts are those of the decalogue. Since then prudence is the chief of the moral virtues, it seems that the precepts of the decalogue should have included a precept of prudence.
[II-II.q.56.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod de prudentia fuerit dandum aliquod præceptum inter præcepta decalogi. De principalior enim virtute principaliora præcepta dari debent. Sed principalior præcepta legis sunt præcepta decalogi. Cum ergo prudentia sit principalior inter virtutes morales, videtur quod de prudentia fuerit dandum aliquod præceptum inter præcepta decalogi.
[II-II.q.56.a.1.arg.2] Objection 2. Further, the teaching of the Gospel contains the Law especially with regard to the precepts of the decalogue. Now the teaching of the Gospel contains a precept of prudence (Matthew 10:16): "Be ye . . . prudent [Douay: 'wise'] as serpents." Therefore the precepts of the decalogue should have included a precept of prudence.
[II-II.q.56.a.1.arg.2] 2. Præterea, in doctrina evangelica continetur lex maxime quantum ad præcepta decalogi. Sed in doctrina evangelica datur præceptum de prudentia, ut Matth., x, 16: Estote prudentes sicut serpentes. Ergo inter præcepta decalogi debuit præcipi actus prudentia.
[II-II.q.56.a.1.arg.3] Objection 3. Further, the other lessons of the Old Testament are directed to the precepts of the decalogue: wherefore it is written (Malachi 4:4): "Remember the law of Moses My servant, which I commanded him in Horeb." Now the other lessons of the Old Testament include precepts of prudence; for instance (Proverbs 3:5): "Lean not upon thy own prudence"; and further on (Proverbs 4:25): "Let thine eyelids go before thy steps." Therefore the Law also should have contained a precept of prudence, especially among the precepts of the decalogue.
The contrary however appears to anyone who goes through the precepts of the decalogue.
[II-II.q.56.a.1.arg.3] 3. Præterea, alia documenta Veteris Testamenti ad præcepta decalogi ordinantur; unde et Malach., ult., 4, dicitur: Mementote legis Moysi servi mei, quam mandavi ei in Horeb. Sed in aliis documentis Veteris Testamenti dantur præcepta de prudentia, sicut Proverb., 11, 5: Ne innitaris prudentia tuæ; et infra, 14, 25: Palpebræ tuæ præcedant gressus tuos. Ergo et in lege debuit aliquod præceptum de prudentia dari, et præcipue inter præcepta decalogi. Sed contrarium patet enumeranti præcepta decalogi.
[II-II.q.56.a.1.co] I answer that, As stated above (I-II, 100, 3; 5, ad 1) when we were treating of precepts, the commandments of the decalogue being given to the whole people, are a matter of common knowledge to all, as coming under the purview of natural reason. Now foremost among the things dictated by natural reason are the ends of human life, which are to the practical order what naturally known principles are to the speculative order, as shown above (Question 47, Article 6). Now prudence is not about the end, but about the means, as stated above (Question 47, Article 6). Hence it was not fitting that the precepts of the decalogue should include a precept relating directly to prudence. And yet all the precepts of the decalogue are related to prudence, in so far as it directs all virtuous acts.
[II-II.q.56.a.1.co] Respondeo dicendum, quod, sicut supra dictum est cum de præceptis ageretur, præcepta decalogi, sicut data sunt omni populo, ita etiam cadunt in existimationem omnium, quasi ad naturalem rationem pertinentia. Præcipue autem sunt de dictamine rationis naturalis fines humanæ vitæ; qui se habent in agendis, sicut principia naturaliter cognita in speculativis, ut ex supra dictis patet. Prudentia autem non est circa finem, sed circa ea quæ sunt ad finem, ut supra dictum est. Et ideo non fuit conveniens ut inter præcepta decalogi aliquod præceptum poneretur ad prudentiam pertinens directe; ad quam tamen omnia præcepta decalogi pertinent, secundum quod ipsa est directiva omnium virtuosorum actuum.
[II-II.q.56.a.1.ad.1] Reply to Objection 1. Although prudence is simply foremost among all the moral virtues, yet justice, more than any other virtue, regards its object under the aspect of something due, which is a necessary condition for a precept, as stated above (44, 1; I-II, 99, 1,5). Hence it behooved the chief precepts of the Law, which are those of the decalogue, to refer to justice rather than to prudence.
[II-II.q.56.a.1.ad.1] Ad primum ergo dicendum, quod, licet prudentia sit simpliciter principalior virtus omnibus aliis virtutibus moralibus, justitia tamen principalius respicit rationem debiti, quod requiritur ad præceptum, ut supra dictum est. Et ideo principalia præcepta legis, quæ sunt præcepta decalogi, magis debuerunt ad justitiam quam ad prudentiam pertinere.
[II-II.q.56.a.1.ad.2] Reply to Objection 2. The teaching of the Gospel is the doctrine of perfection. Therefore it needed to instruct man perfectly in all matters relating to right conduct, whether ends or means: wherefore it behooved the Gospel teaching to contain precepts also of prudence.
[II-II.q.56.a.1.ad.2] Ad secundum dicendum, quod doctrina evangelica est doctrina perfectionis; et ideo oportuit quod in ipsa perfecte instrueretur homo de omnibus quæ pertinent ad rectitudinem vitæ, sive sint fines, sive ea quæ sunt ad finem. Et propter hoc oportuit in doctrina evangelica etiam de prudentia præcepta dari.
[II-II.q.56.a.1.ad.3] Reply to Objection 3. Just as the rest of the teaching of the Old Testament is directed to the precepts of the decalogue as its end, so it behooved man to be instructed by the subsequent lessons of the Old Testament about the act of prudence which is directed to the means.
[II-II.q.56.a.1.ad.3] Ad tertium dicendum, quod, sicut alia doctrina Veteris Testamenti ordinatur ad præcepta decalogi ut ad finem, ita etiam conveniens fuit ut in subsequentibus documentis Veteris Testamenti homines instruerentur de actu prudentiae, qui est circa ea quæ sunt ad finem.
Article 2
[II-II.q.56.a.2.arg.1] Objection 1. It would seem that the prohibitive precepts relating to the vices opposed to prudence are unfittingly propounded in the Old Law. For such vices as imprudence and its parts which are directly opposed to prudence are not less opposed thereto, than those which bear a certain resemblance to prudence, such as craftiness and vices connected with it. Now the latter vices are forbidden in the Law: for it is written (Leviticus 19:13): "Thou shalt not calumniate thy neighbor," and (Deuteronomy 25:13): "Thou shalt not have divers weights in thy bag, a greater and a less." Therefore there should have also been prohibitive precepts about the vices directly opposed to prudence.
[II-II.q.56.a.2.arg.1] Ad secundum sic proceditur. 4. Videtur quod in veteri lege fuerint inconvenienter præcepta prohibitiva proposita de vitiis oppositis prudentiæ. Opponuntur enim prudentiæ non minus illa quæ habent directam oppositionem ad ipsam, sicut imprudentia et partes ejus, quam illa quæ cum ipsa similitudinem habent, sicut astutia, et quæ ad ipsam pertinent. Sed hæc vitia prohibentur in lege; dicitur enim Levit., xxix, 13: Non facies calumniam proximo tuo. Et Deuteron., xxv, 13: Non habebis in sacculo tuo diversa pondera, majus et minus. Ergo et de illis vitiis quæ directe opponuntur prudentiæ aliqua præcepta prohibitiva dari debuerunt.
[II-II.q.56.a.2.arg.2] Objection 2. Further, there is room for fraud in other things than in buying and selling. Therefore the Law unfittingly forbade fraud solely in buying and selling.
[II-II.q.56.a.2.arg.2] 2. Præterea, in multis aliis rebus potest fieri fraus quam in emptione et venditione. Inconvenienter ergo fraudem in sola emptione et venditione lex prohibuit.
[II-II.q.56.a.2.arg.3] Objection 3. Further, there is the same reason for prescribing an act of virtue as for prohibiting the act of a contrary vice. But acts of prudence are not prescribed in the Law. Therefore neither should any contrary vices have been forbidden in the Law.
The contrary, however, appears from the precepts of the Law which are quoted in the first objection.
[II-II.q.56.a.2.arg.3] 3. Præterea, eadem ratio est præcipiendi actum virtutis, et prohibendi actum vitii oppositi. Sed actus prudentiæ non inveniuntur in lege præcepti. Ergo nec aliqua opposita vitia debuerunt in lege prohiberi. Sed contrarium patet per præcepta legis inducta.
[II-II.q.56.a.2.co] I answer that, As stated above (Article 1), justice, above all, regards the aspect of something due, which is a necessary condition for a precept, because justice tends to render that which is due to another, as we shall state further on (58, 2). Now craftiness, as to its execution, is committed chiefly in matters of justice, as stated above (Question 55, Article 8): and so it was fitting that the Law should contain precepts forbidding the execution of craftiness, in so far as this pertains to injustice, as when a man uses guile and fraud in calumniating another or in stealing his goods.
[II-II.q.56.a.2.co] Respondeo dicendum, quod, sicut supra dictum est, justitia maxime respicit rationem debiti, quod requiritur ad præceptum, quia justitia est ad reddendum debitum alteri, ut infra dicetur. Astutia autem quantum ad executionem maxime committitur in his circa quæ est justitia, ut dictum est. Et ideo conveniens fuit ut præcepta prohibitiva darentur in lege de executione astutiæ, inquantum ad injustitiam pertinet; sicut cum dolo vel fraude aliquis alicui calumniam ingerit, vel ejus bona surripit.
[II-II.q.56.a.2.ad.1] Reply to Objection 1. Those vices that are manifestly opposed to prudence, do not pertain to injustice in the same way as the execution of craftiness, and so they are not forbidden in the Law, as fraud and guile are, which latter pertain to injustice
[II-II.q.56.a.2.ad.1] Ad primum ergo dicendum, quod illa vitia quæ directe opponuntur prudentiæ manifesta contrarietate, non ita pertinent ad injustitiam, sicut executio astutiæ; et ideo non ita prohibentur in lege sicut fraus et dolus, quæ ad injustitiam pertinent.
[II-II.q.56.a.2.ad.2] Reply to Objection 2. All guile and fraud committed in matters of injustice, can be understood to be forbidden in the prohibition of calumny (Leviticus 19:13). Yet fraud and guile are wont to be practiced chiefly in buying and selling, according to Sirach 26:28, "A huckster shall not be justified from the sins of the lips": and it is for this reason that the Law contained a special precept forbidding fraudulent buying and selling.
[II-II.q.56.a.2.ad.2] Ad secundum dicendum, quod omnis dolus vel fraus commissa in his quæ ad injustitiam pertinent potest intelligi esse prohibita Lev., xix, in prohibitione calumniae. Præcipue autem solet fraus exerceri et dolus in emptione et venditione, secundum illud Eccli., xxvi, 28: Non justificabitur caupo a peccato* labiorum. Propter hoc specialiter præceptum prohibitivum datur in lege de fraude circa emptiones et venditiones commissa.
[II-II.q.56.a.2.ad.3] Reply to Objection 3. All the precepts of the Law that relate to acts of justice pertain to the execution of prudence, even as the precepts prohibitive of stealing, calumny and fraudulent selling pertain to the execution of craftiness.
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
[II-II.q.56.a.2.ad.3] Ad tertium dicendum, quod omnia præcepta de actibus justitiæ in lege data pertinent ad executionem prudentiæ, sicut et præcepta prohibitiva data de furto, calumnia et fraudulenta venditione, pertinent ad executionem astutiæ.
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