Thomas Aquinas, on 1Tim 4:4

“For every creature of God is good, and nothing to be rejected that is received with thanksgiving:”

“He says, therefore, every creature of God is good, i.e., in its nature: God saw all the things that he had made, and they were very good (Gen 1:31). For from a good source good alone proceeds. But because many things are good in themselves, but their use is not good, he proves that every creature is good not only in itself, but also in its use: first, he states his intent; second, he proves it, at for it is sanctified. He says, therefore: nothing is to be rejected, i.e., as though forbidden by divine law; although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided, because it is deadly. The same is true of other foods: they are not to be rejected as things, but only as stimuli to wantonness. Therefore, they are to be rejected only in view of reason's discretion and charity's demands: not that which goes into the mouth defiles a man (Matt 15:11). But why were certain foods forbidden under the old law? Augustine states the reason in the book Against Faustus, when he says that, in that state not only words, but deeds also, prefigured Christ. Hence foods, vesture and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things. Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited, because it was a sign that in Christ's law all uncleanness would be forbidden. This is Augustine's example. This name, 'tasteless,' can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of such and such a thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.”

Imported from an open dataset — not yet checked against the printed edition.