Of the Precepts Relating to Prudence

Of the Precepts Relating to Prudence — St. Thomas Aquinas asks: Whether the precepts of the decalogue should have included a precept of prudence?; Whether the prohibitive precepts relating to the vices opposed to prudence are fittingly propounded in the Old Law?.

We must now consider the precepts relating to prudence, under which head there are two points of inquiry:

Article 1: Whether the precepts of the decalogue should have included a precept of prudence?

As stated above (; ) 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 (). Now prudence is not about the end, but about the means, as stated above (). 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.

Article 2: Whether the prohibitive precepts relating to the vices opposed to prudence are fittingly propounded in the Old Law?

As stated above (), 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 (). Now craftiness, as to its execution, is committed chiefly in matters of justice, as stated above (): 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.