Thomas Aquinas

Here begins the epistolary narrative. And this epistle is, as it were, a pastoral rule, which the Apostle hands down to Timothy, instructing him concerning all things that pertain to the governance of prelates, and in that order in which the intention ought to proceed. First, therefore, he instructs him concerning spiritual things to be ministered; second, concerning temporal things, in chapter IV, where it says "but the Spirit." Again, it pertains to a prelate, first, that he teach concerning the form of faith, lest the faith of his subjects be corrupted. Lk. 22:32: "I have prayed for thee, that thy faith fail not, and thou, being once converted, confirm thy brethren." Second, that he instruct them concerning the things pertaining to the worship of God, which cannot be, unless the faith be right. Therefore he first instructs concerning faith; second, concerning the worship of God, in chapter II, where it says "I beseech therefore"; third, he treats of the institution of offices, in chapter III, where it says "a faithful saying."

Now it must be known that in the primitive Church there was a dangerous error of certain men saying that the observances of the law ought to be kept together with the Gospel, which the Apostle excludes, first by showing the condition of the law; second, he proves it by an experiment in himself, where it says "I give thanks." Concerning the first he does three things: first he shows what is to be repudiated concerning the law; second, what is to be accepted in it, where it says "now the end of the commandment"; third, he concludes as to the condition of the law, where it says "but we know that."

Now what is to be repudiated in the law is what others wrongly added, not what was given by God, except now according to a carnal understanding; and first he teaches that false fables and traditions are to be repudiated; second, he assigns the reason, where it says "which questions." He says therefore: I say what you must do, just as I asked you, although I could command. Ecclus. 32:1: "Have they made thee ruler? Be not lifted up, be among them as one of them." "That thou shouldst charge some." Or otherwise: two things pertain to a prelate, that he restrain those who teach false things. And therefore he says "that they teach not otherwise." Gal. 1:9: "If any one preach a gospel to you besides that which you have received, let him be anathema." Deut. 4:2: "You shall not add to the word which I speak to you, neither shall you take away from it." Second, that if it should happen that some teach false things, he prohibit the people from giving heed to them; hence he says "nor give heed to fables and endless genealogies."

Now there were certain heretics who, detesting the old testament, expounded that the Apostle himself repudiated it, mocking its histories, saying "fables and endless genealogies," etc. Against this Augustine says that the Apostle makes use of the histories and genealogies of the old testament. Gal. 4:22: "Abraham had two sons," etc. If therefore he reproved it, he would not make use of them. He says therefore "fables," meaning not the law given in writing, but by mouth, namely the Talmud: not what Moses handed down by mouth, but what others added, such as foolish fables — namely, that Adam had another wife, from whom they say demons were born. Matt. 15:6: "You have made void the commandment of God for your tradition." 2 Tim. 4:4: "and they will be turned unto fables." The reason for this is that they furnish "questions," that is, contentions. 2 Tim. 2:14: "contend not in words." Prov. 20:3: "It is an honor for a man to separate himself from contentions" — rather than the edification of God, which is in faith, namely when someone is confirmed in the truth of faith, to which all doctrine ought to tend.

Then when he says "now the end," he shows what is to be held concerning the law. And concerning this he does two things: first he shows this; second, that there is danger for those who do not hold this, where it says "from which some," etc. Concerning the first it must be known that the old law is called the law of commandments, because it is contained in commands and precepts. Eph. 2:15: "making void the law of commandments by decrees." That, therefore, to which all the commandments of the law are ordered is especially to be held; and this is charity. Matt. 22:37: "Thou shalt love thy God with thy whole heart," etc.; and a little after: "on these two commandments the whole law depends, and the prophets."

But how is charity the end of the commandment? To know this, two things must be considered. First, that all the precepts of the law concern acts of the virtues, and that through all the acts of the virtues one man is ordered to another. Second, that the object of one virtue is the end of another, because whenever one power is concerned with some end, all the things that belong to it are ordered to that end, as to their end; just as the bridle-making art is ordered to the equestrian art, because the office of the equestrian art is its end, and this in turn to the general's art. Now the theological virtues have the ultimate end as their object; but the others are concerned with the things that are ordered to the end. All the virtues, therefore, regard the theological virtues as their end. But among the theological virtues, that one has more of the character of an end which stands nearer to the ultimate end. Now faith shows him, hope makes one tend toward him, charity unites. Therefore all are ordered to charity, and thus charity is called the end of the precepts. But since the things that are ordered to the end dispose to the end, and the precepts are ordered to charity, therefore they dispose to it. Therefore he says "from a pure heart."

For, to this end that the heart be pure, the precepts of the virtues are given, of which some are ordered to the manner of rectifying the passions — of which virtues, namely, the passions are the matter, as temperance, which orders concupiscence; meekness, anger; fortitude, fears and boldness. Now through these passions the purity of the heart is disturbed, and therefore these virtues make the heart pure. But is this required for charity? I respond. It must be said that it is, because it is impossible that an impure heart be prompt to charity, since to each thing that is lovable which is conformed to it. An impure heart loves that which suits it according to passion; therefore it is necessary that it be set free from the passions. Cant. 1:3: "the upright love thee."

There are other virtues which rectify man toward his neighbor, and from this it follows that he has a good conscience, because he does not do to another what he does not wish to be done to himself. Matt. 7:12: "All things therefore whatsoever you would that men should do to you, do you also to them." And therefore the things that are against one's neighbor are against conscience. Hence he says "and a good conscience." He, therefore, who does not have a good conscience cannot love God purely, because he who does not have a good conscience fears punishment. But fear is not in charity, but flees God, and is not united to him. And therefore the precepts which rectify conscience well dispose one to charity.

There are other virtues for having true faith, namely, the virtues by which we worship God, namely those of latria and the like, which are ordered to removing errors, and to confirming in hearts the firmness of faith concerning God. For those who do not have true faith cannot love God, because he who believes falsely concerning God no longer loves God. For he who does not believe does not love, because affection is not fixed except on that which the intellect shows. And therefore the things that produce true faith are ordered to charity. And therefore he says "from a pure heart," because they produce this. Matt. 5:8: "Blessed are the clean of heart, for they shall see God." "And a good conscience." 2 Cor. 1:12: "our glory is this, the testimony of our conscience." "And faith unfeigned," that is, true. And therefore the virtues and precepts are ordered to the end which is charity, which is taken according to these three, etc.