WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It would seem that the precepts of the decalogue are unsuitably distinguished from one another. For worship is a virtue distinct from faith. Now the precepts are about acts of virtue. But that which is said at the beginning of the decalogue, "Thou shalt not have strange gods before Me," belongs to faith: and that which is added, "Thou shalt not make . . . any graven thing," etc. belongs to worship. Therefore these are not one precept, as Augustine asserts (Qq. in Exod. qu. lxxi), but two.

Obj. 2: Further, the affirmative precepts in the Law are distinct from the negative precepts; e.g. "Honor thy father and thy mother," and, "Thou shalt not kill." But this, "I am the Lord thy God," is affirmative: and that which follows, "Thou shalt not have strange gods before Me," is negative. Therefore these are two precepts, and do not, as Augustine says (Qq. in Exod. qu. lxxi), make one.

Obj. 3: Further, the Apostle says (Rom. 7:7): "I had not known concupiscence, if the Law did not say: 'Thou shalt not covet.'" Hence it seems that this precept, "Thou shalt not covet," is one precept; and, therefore, should not be divided into two.
Q: Objection 1: It would seem that the precepts of the decalogue are unsuitably set forth. Because sin, as stated by Ambrose (De Paradiso viii), is "a transgression of the Divine law and a disobedience to the commandments of heaven." But sins are distinguished according as man sins against God, or his neighbor, or himself. Since, then, the decalogue does not include any precepts directing man in his relations to himself, but only such as direct him in his relations to God and himself, it seems that the precepts of the decalogue are insufficiently enumerated.

Obj. 2: Further, just as the Sabbath-day observance pertained to the worship of God, so also did the observance of other solemnities, and the offering of sacrifices. But the decalogue contains a precept about the Sabbath-day observance. Therefore it should contain others also, pertaining to the other solemnities, and to the sacrificial rite.

Obj. 3: Further, as sins against God include the sin of perjury, so also do they include blasphemy, or other ways of lying against the teaching of God. But there is a precept forbidding perjury, "Thou shalt not take the name of the Lord thy God in vain." Therefore there should be also a precept of the decalogue forbidding blasphemy and false doctrine.

Obj. 4: Further, just as man has a natural affection for his parents, so has he also for his children. Moreover the commandment of charity extends to all our neighbors. Now the precepts of the decalogue are ordained unto charity, according to 1 Tim. 1:5: "The end of the commandment is charity." Therefore as there is a precept referring to parents, so should there have been some precepts referring to children and other neighbors.

Obj. 5: Further, in every kind of sin, it is possible to sin in thought or in deed. But in some kinds of sin, namely in theft and adultery, the prohibition of sins of deed, when it is said, "Thou shalt not commit adultery, Thou shalt not steal," is distinct from the prohibition of the sin of thought, when it is said, "Thou shalt not covet thy neighbor's goods," and, "Thou shalt not covet thy neighbor's wife." Therefore the same should have been done in regard to the sins of homicide and false witness.

Obj. 6: Further, just as sin happens through disorder of the concupiscible faculty, so does it arise through disorder of the irascible part. But some precepts forbid inordinate concupiscence, when it is said, "Thou shalt not covet." Therefore the decalogue should have included some precepts forbidding the disorders of the irascible faculty. Therefore it seems that the ten precepts of the decalogue are unfittingly enumerated.
Q: Objection 1: It would seem that the ten precepts of the decalogue are not set in proper order. Because love of one's neighbor is seemingly previous to love of God, since our neighbor is better known to us than God is; according to 1 John 4:20: "He that loveth not his brother, whom he seeth, how can he love God, Whom he seeth not?" But the first three precepts belong to the love of God, while the other seven pertain to the love of our neighbor. Therefore the precepts of the decalogue are not set in proper order.

Obj. 2: Further, the acts of virtue are prescribed by the affirmative precepts, and acts of vice are forbidden by the negative precepts. But according to Boethius in his commentary on the
Categories
[*Lib. iv, cap. De Oppos.], vices should be uprooted before virtues are sown. Therefore among the precepts concerning our neighbor, the negative precepts should have preceded the affirmative.

Obj. 3: Further, the precepts of the Law are about men's actions. But actions of thought precede actions of word or outward deed. Therefore the precepts about not coveting, which regard our thoughts, are unsuitably placed last in order.
Q: Objection 1: It would seem that the precepts of the decalogue are unsuitably formulated. Because the affirmative precepts direct man to acts of virtue, while the negative precepts withdraw him from acts of vice. But in every matter there are virtues and vices opposed to one another. Therefore in whatever matter there is an ordinance of a precept of the decalogue, there should have been an affirmative and a negative precept. Therefore it was unfitting that affirmative precepts should be framed in some matters, and negative precepts in others.

Obj. 2: Further, Isidore says (Etym. ii, 10) that every law is based on reason. But all the precepts of the decalogue belong to the Divine law. Therefore the reason should have been pointed out in each precept, and not only in the first and third.

Obj. 3: Further, by observing the precepts man deserves to be rewarded by God. But the Divine promises concern the rewards of the precepts. Therefore the promise should have been included in each precept, and not only in the second and fourth.

Obj. 4: Further, the Old Law is called "the law of fear," in so far as it induced men to observe the precepts, by means of the threat of punishments. But all the precepts of the decalogue belong to the Old Law. Therefore a threat of punishment should have been included in each, and not only in the first and second.

Obj. 5: Further, all the commandments of God should be retained in the memory: for it is written (Prov. 3:3): "Write them in the tables of thy heart." Therefore it was not fitting that mention of the memory should be made in the third commandment only. Consequently it seems that the precepts of the decalogue are unsuitably formulated.
Q: Objection 1: It would seem that the precepts of the decalogue are dispensable. For the precepts of the decalogue belong to the natural law. But the natural law fails in some cases and is changeable, like human nature, as the Philosopher says (Ethic. v, 7). Now the failure of law to apply in certain particular cases is a reason for dispensation, as stated above (Q. 96, A. 6; Q. 97, A. 4). Therefore a dispensation can be granted in the precepts of the decalogue.

Obj. 2: Further, man stands in the same relation to human law as God does to Divine law. But man can dispense with the precepts of a law made by man. Therefore, since the precepts of the decalogue are ordained by God, it seems that God can dispense with them. Now our superiors are God's viceregents on earth; for the Apostle says (2 Cor. 2:10): "For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ." Therefore superiors can dispense with the precepts of the decalogue.

Obj. 3: Further, among the precepts of the decalogue is one forbidding murder. But it seems that a dispensation is given by men in this precept: for instance, when according to the prescription of human law, such as evil-doers or enemies are lawfully slain. Therefore the precepts of the decalogue are dispensable.

Obj. 4: Further, the observance of the Sabbath is ordained by a precept of the decalogue. But a dispensation was granted in this precept; for it is written (1 Macc. 2:4): "And they determined in that day, saying: Whosoever shall come up to fight against us on the Sabbath-day, we will fight against him." Therefore the precepts of the decalogue are dispensable.
Q: Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Deut. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept.

Obj. 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. But the intention of the lawgiver is directed chiefly to make men virtuous, as stated in
Ethic.
ii: and it belongs to a virtuous man to act virtuously. Therefore the mode of virtue falls under the precept.

Obj. 3: Further, the mode of virtue seems to consist properly in working willingly and with pleasure. But this falls under a precept of the Divine law, for it is written (Ps. 99:2): "Serve ye the Lord with gladness"; and (2 Cor. 9:7): "Not with sadness or necessity: for God loveth a cheerful giver"; whereupon the gloss says: "Whatever ye do, do gladly; and then you will do it well; whereas if you do it sorrowfully, it is done in thee, not by thee." Therefore the mode of virtue falls under the precept of the law.
Q: Objection 1: It would seem that the mode of charity falls under the precept of the Divine law. For it is written (Matt. 19:17): "If thou wilt enter into life, keep the commandments": whence it seems to follow that the observance of the commandments suffices for entrance into life. But good works do not suffice for entrance into life, except they be done from charity: for it is written (1 Cor. 13:3): "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." Therefore the mode of charity is included in the commandment.

Obj. 2: Further, the mode of charity consists properly speaking in doing all things for God. But this falls under the precept; for the Apostle says (1 Cor. 10:31): "Do all to the glory of God." Therefore the mode of charity falls under the precept.

Obj. 3: Further, if the mode of charity does not fall under the precept, it follows that one can fulfil the precepts of the law without having charity. Now what can be done without charity can be done without grace, which is always united to charity. Therefore one can fulfil the precepts of the law without grace. But this is the error of Pelagius, as Augustine declares (De Haeres. lxxxviii). Therefore the mode of charity is included in the commandment.
Q: Objection 1: It would seem that it is wrong to distinguish other moral precepts of the law besides the decalogue. Because, as Our Lord declared (Matt. 22:40), "on these two commandments" of charity "dependeth the whole law and the prophets." But these two commandments are explained by the ten commandments of the decalogue. Therefore there is no need for other moral precepts.

Obj. 2: Further, the moral precepts are distinct from the judicial and ceremonial precepts, as stated above (Q. 99, AA. 3, 4). But the determinations of the general moral precepts belong to the judicial and ceremonial precepts: and the general moral precepts are contained in the decalogue, or are even presupposed to the decalogue, as stated above (A. 3). Therefore it was unsuitable to lay down other moral precepts besides the decalogue.

Obj. 3: Further, the moral precepts are about the acts of all the virtues, as stated above (A. 2). Therefore, as the Law contains, besides the decalogue, moral precepts pertaining to religion, liberality, mercy, and chastity; so there should have been added some precepts pertaining to the other virtues, for instance, fortitude, sobriety, and so forth. And yet such is not the case. It is therefore unbecoming to distinguish other moral precepts in the Law besides those of the decalogue.
Q: Objection 1: It would seem that the moral precepts of the Old Law justified man. Because the Apostle says (Rom. 2:13): "For not the hearers of the Law are justified before God, but the doers of the Law shall be justified." But the doers of the Law are those who fulfil the precepts of the Law. Therefore the fulfilling of the precepts of the Law was a cause of justification.

Obj. 2: Further, it is written (Lev. 18:5): "Keep My laws and My judgments, which if a man do, he shall live in them." But the spiritual life of man is through justice. Therefore the fulfilling of the precepts of the Law was a cause of justification.

Obj. 3: Further, the Divine law is more efficacious than human law. But human law justifies man; since there is a kind of justice consisting in fulfilling the precepts of law. Therefore the precepts of the Law justified man.
Q: Whether the Nature of the Ceremonial Precepts Consists in Their Pertaining to the Worship of God?

A: On the contrary,
It is written (Ex. 18:19, 20): "Be thou to the people in those things that pertain to God . . . and . . . shew the people the ceremonies and the manner of worshipping."

I answer that,
As stated above (Q. 99, A. 4), the ceremonial precepts are determinations of the moral precepts whereby man is directed to God, just as the judicial precepts are determinations of the moral precepts whereby he is directed to his neighbor. Now man is directed to God by the worship due to Him. Wherefore those precepts are properly called ceremonial, which pertain to the Divine worship. The reason for their being so called was given above (Q. 99, A. 3), when we established the distinction between the ceremonial and the other precepts.

Reply Obj. 1: The Divine worship includes not only sacrifices and the like, which seem to be directed to God immediately, but also those things whereby His worshippers are duly prepared to worship Him: thus too in other matters, whatever is preparatory to the end comes under the science whose object is the end. Accordingly those precepts of the Law which regard the clothing and food of God's worshippers, and other such matters, pertain to a certain preparation of the ministers, with the view of fitting them for the Divine worship: just as those who administer to a king make use of certain special observances. Consequently such are contained under the ceremonial precepts.

Reply Obj. 2: The alleged explanation of the name does not seem very probable: especially as the Law does not contain many instances of the lighting of candles in solemnities; since, even the lamps of the Candlestick were furnished with "oil of olives," as stated in Lev. 24:2. Nevertheless we may say that all things pertaining to the Divine worship were more carefully observed on solemn festivals: so that all ceremonial precepts may be included under the observance of solemnities.

Reply Obj. 3: Neither does this explanation of the name appear to be very much to the point, since the word "ceremony" is not Greek but Latin. We may say, however, that, since man's salvation is from God, those precepts above all seem to be rules of salvation, which direct man to God: and accordingly those which refer to Divine worship are called ceremonial precepts.

Reply Obj. 4: This explanation of the ceremonial precepts has a certain amount of probability: not that they are called ceremonial precisely because there is no evident reason for them; this is a kind of consequence. For, since the precepts referring to the Divine worship must needs be figurative, as we shall state further on (A. 2), the consequence is that the reason for them is not so very evident.
Q: Objection 1: It would seem that the nature of the ceremonial precepts does not consist in their pertaining to the worship of God. Because, in the Old Law, the Jews were given certain precepts about abstinence from food (Lev. 11); and about refraining from certain kinds of clothes, e.g. (Lev. 19:19): "Thou shalt not wear a garment that is woven of two sorts"; and again (Num. 15:38): "To make to themselves fringes in the corners of their garments." But these are not moral precepts; since they do not remain in the New Law. Nor are they judicial precepts; since they do not pertain to the pronouncing of judgment between man and man. Therefore they are ceremonial precepts. Yet they seem in no way to pertain to the worship of God. Therefore the nature of the ceremonial precepts does not consist in their pertaining to Divine worship.

Obj. 2: Further, some state that the ceremonial precepts are those which pertain to solemnities; as though they were so called from the
cerei
(candles) which are lit up on those occasions. But many other things besides solemnities pertain to the worship of God. Therefore it does not seem that the ceremonial precepts are so called from their pertaining to the Divine worship.

Obj. 3: Further, some say that the ceremonial precepts are patterns, i.e. rules, of salvation: because the Greek
chaire
is the same as the Latin "salve." But all the precepts of the Law are rules of salvation, and not only those that pertain to the worship of God. Therefore not only those precepts which pertain to Divine worship are called ceremonial.

Obj. 4: Further, Rabbi Moses says (Doct. Perplex. iii) that the ceremonial precepts are those for which there is no evident reason. But there is evident reason for many things pertaining to the worship of God; such as the observance of the Sabbath, the feasts of the Passover and of the Tabernacles, and many other things, the reason for which is set down in the Law. Therefore the ceremonial precepts are not those which pertain to the worship of God.
Q: Objection 1: It would seem that the ceremonial precepts are not figurative. For it is the duty of every teacher to express himself in such a way as to be easily understood, as Augustine states (De Doctr. Christ. iv, 4, 10) and this seems very necessary in the framing of a law: because precepts of law are proposed to the populace; for which reason a law should be manifest, as Isidore declares (Etym. v, 21). If therefore the precepts of the Law were given as figures of something, it seems unbecoming that Moses should have delivered these precepts without explaining what they signified.

Obj. 2: Further, whatever is done for the worship of God, should be entirely free from unfittingness. But the performance of actions in representation of others, seems to savor of the theatre or of the drama: because formerly the actions performed in theatres were done to represent the actions of others. Therefore it seems that such things should not be done for the worship of God. But the ceremonial precepts are ordained to the Divine worship, as stated above (A. 1). Therefore they should not be figurative.

Obj. 3: Further, Augustine says (Enchiridion iii, iv) that "God is worshipped chiefly by faith, hope, and charity." But the precepts of faith, hope, and charity are not figurative. Therefore the ceremonial precepts should not be figurative.

Obj. 4: Further, Our Lord said (John 4:24): "God is a spirit, and they that adore Him, must adore Him in spirit and in truth." But a figure is not the very truth: in fact one is condivided with the other. Therefore the ceremonial precepts, which refer to the Divine worship, should not be figurative.
Q: Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above (AA. 1, 2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts.

Obj. 2: Further, the great number of the ceremonial precepts was an occasion of transgression, according to the words of Peter (Acts 15:10): "Why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?" Now the transgression of the Divine precepts is an obstacle to man's salvation. Since, therefore, every law should conduce to man's salvation, as Isidore says (Etym. v, 3), it seems that the ceremonial precepts should not have been given in great number.

Obj. 3: Further, the ceremonial precepts referred to the outward and bodily worship of God, as stated above (A. 2). But the Law should have lessened this bodily worship: since it directed men to Christ, Who taught them to worship God "in spirit and in truth," as stated in John 4:23. Therefore there should not have been many ceremonial precepts.
Q: Objection 1: It would seem that the ceremonies of the Old Law are unsuitably divided into "sacrifices, sacred things, sacraments, and observances." For the ceremonies of the Old Law foreshadowed Christ. But this was done only by the sacrifices, which foreshadowed the sacrifice in which Christ "delivered Himself an oblation and a sacrifice to God" (Eph. 5:2). Therefore none but the sacrifices were ceremonies.

Obj. 2: Further, the Old Law was ordained to the New. But in the New Law the sacrifice is the Sacrament of the Altar. Therefore in the Old Law there should be no distinction between "sacrifices" and "sacraments."

Obj. 3: Further, a "sacred thing" is something dedicated to God: in which sense the tabernacle and its vessels were said to be consecrated. But all the ceremonial precepts were ordained to the worship of God, as stated above (A. 1). Therefore all ceremonies were sacred things. Therefore "sacred things" should not be taken as a part of the ceremonies.

Obj. 4: Further, "observances" are so called from having to be observed. But all the precepts of the Law had to be observed: for it is written (Deut. 8:11): "Observe [Douay: 'Take heed'] and beware lest at any time thou forget the Lord thy God, and neglect His commandments and judgments and ceremonies." Therefore the "observances" should not be considered as a part of the ceremonies.

Obj. 5: Further, the solemn festivals are reckoned as part of the ceremonial: since they were a shadow of things to come (Col. 2:16, 17): and the same may be said of the oblations and gifts, as appears from the words of the Apostle (Heb. 9:9): and yet these do not seem to be inclined in any of those mentioned above. Therefore the above division of ceremonies is unsuitable.