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*H To the brethren, the Jews that are throughout Egypt; the brethren, the Jews that are in Jerusalem, and in the land of Judea, send health and good peace.
Ver. 1. Egypt. They are invited to worship at Jerusalem. M. — It seems these were most considered; perhaps being more numerous. C. — They had also a schismatical temple. H.
* Summa
*S Part 2, Ques 58, Article 1
[I-II, Q. 58, Art. 1]
Whether Every Virtue Is a Moral Virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin _mos,_ i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue.
Obj. 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following the rational mean in some way, as we shall explain further on (Q. 64, AA. 1, 2, 3). Therefore every virtue is a moral virtue.
Obj. 3: Further, Cicero says (De Invent. Rhet. ii) that "virtue is a habit like a second nature, in accord with reason." But since every human virtue is directed to man's good, it must be in accord with reason: since man's good "consists in that which agrees with his reason," as Dionysius states (Div. Nom. iv). Therefore every virtue is a moral virtue.
_On the contrary,_ The Philosopher [says] (Ethic. i, 13): "When we speak of a man's morals, we do not say that he is wise or intelligent, but that he is gentle or sober." Accordingly, then, wisdom and understanding are not moral virtues: and yet they are virtues, as stated above (Q. 57, A. 2). Therefore not every virtue is a moral virtue.
_I answer that,_ In order to answer this question clearly, we must consider the meaning of the Latin word _mos;_ for thus we shall be able to discover what a _moral_ virtue is. Now _mos_ has a twofold meaning. For sometimes it means custom, in which sense we read (Acts 15:1): "Except you be circumcised after the manner (_morem_) of Moses, you cannot be saved." Sometimes it means a natural or quasi-natural inclination to do some particular action, in which sense the word is applied to dumb animals. Thus we read (2 Macc. 1:2) that "rushing violently upon the enemy, like lions [*Leonum more, i.e. as lions are in the habit of doing], they slew them": and the word is used in the same sense in Ps. 67:7, where we read: "Who maketh men of one manner (_moris_) to dwell in a house." For both these significations there is but one word in Latin; but in the Greek there is a distinct word for each, for the word _ethos_is written sometimes with a long, and sometimes a short _e._
Now _moral_ virtue is so called from _mos_ in the sense of a natural or quasi-natural inclination to do some particular action. And the other meaning of _mos,_ i.e. _custom,_ is akin to this: because custom becomes a second nature, and produces an inclination similar to a natural one. But it is evident that inclination to an action belongs properly to the appetitive power, whose function it is to move all the powers to their acts, as explained above (Q. 9, A. 1). Therefore not every virtue is a moral virtue, but only those that are in the appetitive faculty.
Reply Obj. 1: This argument takes _mos_ in the sense of _custom._
Reply Obj. 2: Every act of virtue can be done from choice: but no virtue makes us choose aright, save that which is in the appetitive part of the soul: for it has been stated above that choice is an act of the appetitive faculty (Q. 13, A. 1). Wherefore a habit of choosing, i.e. a habit which is the principle whereby we choose, is that habit alone which perfects the appetitive faculty: although the acts of other habits also may be a matter of choice.
Reply Obj. 3: "Nature is the principle of movement" (Phys. ii, text. 3). Now to move the faculties to act is the proper function of the appetitive power. Consequently to become as a second nature by consenting to the reason, is proper to those virtues which are in the appetitive faculty. ________________________
SECOND
* Footnotes
- A.M. 3861, A.C. 143.
*H When Demetrius reigned, in the year one hundred and sixty-nine, we Jews wrote to you in the trouble and violence that came upon us in those years, after Jason withdrew himself from the holy land, and from the kingdom.
Ver. 7. Demetrius Nicator. The date refer to what goes before. — Nine. This author dates from autumn, whereas the preceding begins the era of Seleucides, in spring, which accounts for the apparent contradictions. C. — Trouble. As they had written when in distress, so they now testify their joy and gratitude to God, begging their brethren to keep the dedication of the new altar. W. — This first letter, sent during the heat of the persecution raised by Epiphanes, is lost. — Kingdom. Judea was then tributary to Egypt; yet Jason applied to the Syrian monarch, and instead of waiting for the death of Onias III. wished to purchase his dignity, and to change the manners of the people. Josephus gives contradictory accounts of these affairs, (C.) if he be really the author of 4 Mac. H.
*H They burnt the gate, and shed innocent blood: then we prayed to the Lord, and were heard, and we offered sacrifices, and fine flour, and lighted the lamps, and set forth the loaves.
Ver. 8. Flour, (mincha) including corn, &c. After Judas had purified the temple, the usual sacrifices were offered. C.
*H And now celebrate ye the days of Scenopegia in the month of Casleu.
Ver. 9. Scenopegia; viz. the encenia, or feast of the dedication of the altar, called here scenopegia, or feast of the tabernacles, from being celebrated with the like solemnity. Ch. C. x. 6. — The real feast occurs in the month of Tisri. C.
* Footnotes
- A.M. 3880, A.C. 124.
*H In the year one hundred and eighty-eight, the people that is at Jerusalem, and in Judea, and the senate, and Judas, to Aristobolus, the preceptor of king Ptolemee, who is of the stock of the anointed priests, and to the Jews that are in Egypt, health and welfare.
Ver. 10. Eight. Thus the preceding letter is dated, according to many, (M.) as there was no Judas or Aristobolus known at this time. But Judas, the Essene prophet, (C. ii. 14. W.) must have flourished about that period; (Jos. Ant. xiii. 19. C.) and one Aristobolus wrote something in the Scripture for Philometor. Clem. Strom. v. Eus. Hist. ii. 17. — After Philadelphus, the kings of Egypt had commonly Jews among their preceptors. Rupert, Vict. x. 15. — This person is supposed to have instructed Physcon. C.
*H Having been delivered by God out of great dangers, we give him great thanks, forasmuch as we have been in war with such a king.
Ver. 11. King. Antiochus Sidetes, who began to make war upon the Jews, while Simon was yet alive; (1 Mac. xv. 39.) and afterwards besieged Jerusalem, under John Hircanus. So that the Judas here mentioned (v. 10.) is not Judas Machabeus, who was dead long before the year 188 of the kingdom of the Greeks, for he died in the year 146 of that epoch; (see above, 1 Mac. c. ii, v. 70, also the note on chap. i, v. 2.) but either Judas, the eldest son of John Hircanus, or Judas the Essene, renowned for the gift of prophecy, who flourished about that time. Ch. — Epiphanes may as well be meant. The ancestors of those who wrote resisted him.
*H For he made numbers of men swarm out of Persia, that have fought against us, and the holy city.
Ver. 12. Persia. This country is not specified in the Rom. and Alex. Sept. Other copies have, "He God made them who attacked the holy city flee in swarms to Persia." Syr. Vat. — The name of Persia now comprised all the dominions of Antiochus; Rupert understands Sidetes. C.
*H For when the leader himself was in Persia, and with him a very great army, he fell in the temple of Nanea, being deceived by the counsel of the priests of Nanea.
Ver. 13. Nanea. A Persian goddess, which some have taken for Diana, others for Venus. Ch. — Her temple at Ecbatana was renowned. 1 B. vi. 1.
*H For Antiochus, with his friends, came to the place as though he would marry her, and that he might receive great sums of money under the title of a dowry.
Ver. 14. Dowry. Thus the pagans played with religion. M. — Anthony having espoused the Minerva of Athens, required the city to give him 1000 talents for her portion. Dion. Seneca, suasov. 1. — Heliogabalus and Caligula pretended to marry the celestial Venus or the moon. C.
*H When Antiochus was come in: and opening a secret entrance of the temple, they cast stones and slew the leader, and them that were with him, and hewed them in pieces; and cutting off their heads, they threw them forth.
Ver. 16. Slew. Lit. "struck." Gr. "stoned." Yet Epiphanes escaped. (C. x. 9. and 1 B. vi.) having received some wounds. But a fall from his chariot, and vexation, hastened his death. H. — Some of his followers, who had advanced farther into the temple, perished. C.
*H Therefore, whereas we purpose to keep the purification of the temple on the five and twentieth day of the month of Casleu, we thought it necessary to signify it to you: that you also may keep the day of Scenopegia, and the day of the fire, that was given when Nehemias offered sacrifice, after the temple and the altar was built.
Ver. 18. Scenopegia. The dedication was observed by the people bearing branches, in memory of their late forlorn condition on the mountains. H. — See v. 2. — Fire. This feast occurred in Tisri. 2 Esd. viii. 1. 14. C.
*H For when our fathers were led into Persia, the priests that then were worshippers of God, took privately the fire from the altar, and hid it in a valley where there was a deep pit without water, and there they kept it safe, so that the place was unknown to all men.
Ver. 19. Persia. Babylonia, called here Persia, from being afterwards a part of the Persian empire. Ch. — Thus S. Chrys. (H. 6. in Mat.) says, the Jews were delivered from "the Persian captivity." W. — All beyond the Euphrates was now called Persia. — Valley of Topheth, where (C.) it is still shewn. Doubdan. — The miraculous pit was enclosed by Artaxerxes. C. v. 33. H. — Four miracles occurred respecting this fire. v. 20. 22. 32. W.
*H Then he bade them draw it up, and bring it to him: and the priest, Nehemias, commanded the sacrifices that were laid on, to be sprinkled with the same water, both the wood, and the things that were laid upon it.
Ver. 21. The priest. Gr. "Nehemias ordered the priests to sprinkle with the water both," &c. H. — Modern Jews say the sacred fire was not in the second temple. But Gorionides and 4 Mac. admit this fact. C. — Elias obtained fire upon his sacrifice nearly in the same manner. H.
*H And all the priests made prayer, while the sacrifice was consuming, Jonathan beginning, and the rest answering.
Ver. 23. Jonathan, one of the chief priests; perhaps Joiada, Eliasib's son. C.
* Summa
*S Part 4, Ques 22, Article 4
[III, Q. 22, Art. 4]
Whether the Effect of the Priesthood of Christ Pertained Not Only to Others, but Also to Himself?
Objection 1: It would seem that the effect of the priesthood of Christ pertained not only to others, but also to Himself. For it belongs to the priest's office to pray for the people, according to 2 Macc. 1:23: "The priests made prayer while the sacrifice was consuming." Now Christ prayed not only for others, but also for Himself, as we have said above (Q. 21, A. 3), and as expressly stated (Heb. 5:7): "In the days of His flesh, with a strong cry and tears He offered [Vulg.: 'offering'] up prayers and supplications to Him that was able to save Him from death." Therefore the priesthood of Christ had an effect not only in others, but also in Himself.
Obj. 2: Further, in His passion Christ offered Himself as a sacrifice. But by His passion He merited, not only for others, but also for Himself, as stated above (Q. 19, AA. 3, 4). Therefore the priesthood of Christ had an effect not only in others, but also in Himself.
Obj. 3: Further, the priesthood of the Old Law was a figure of the priesthood of Christ. But the priest of the Old Law offered sacrifice not only for others, but also for himself: for it is written (Lev. 16:17) that "the high-priest goeth into the sanctuary to pray for himself and his house, and for the whole congregation of Israel." Therefore the priesthood of Christ also had an effect not merely in others, but also in Himself.
_On the contrary,_ We read in the acts of the Council of Ephesus [*Part III, ch. i, anath. 10]: "If anyone say that Christ offered sacrifice for Himself, and not rather for us alone (for He Who knew not sin needed no sacrifice), let him be anathema." But the priest's office consists principally in offering sacrifice. Therefore the priesthood of Christ had no effect in Himself.
_I answer that,_ As stated above (A. 1), a priest is set between God and man. Now he needs someone between himself and God, who of himself cannot approach to God; and such a one is subject to the priesthood by sharing in the effect thereof. But this cannot be said of Christ; for the Apostle says (Heb. 7:25): "Coming of Himself to God, always living to make intercession for us [Vulg.: 'He is able to save for ever them that come to God by Him; always living,' etc.]." And therefore it is not fitting for Christ to be the recipient of the effect of His priesthood, but rather to communicate it to others. For the influence of the first agent in every genus is such that it receives nothing in that genus: thus the sun gives but does not receive light; fire gives but does not receive heat. Now Christ is the fountain-head of the entire priesthood: for the priest of the Old Law was a figure of Him; while the priest of the New Law works in His person, according to 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 it is not fitting that Christ should receive the effect of His priesthood.
Reply Obj. 1: Although prayer is befitting to priests, it is not their proper office, for it is befitting to everyone to pray both for himself and for others, according to James 5:16: "Pray for one another that you may be saved." And so we may say that the prayer by which Christ prayed for Himself was not an action of His priesthood. But this answer seems to be precluded by the Apostle, who, after saying (Heb. 5:6), "Thou art a priest for ever according to the order of Melchisedech," adds, "Who in the days of His flesh offering up payers," etc., as quoted above (Obj. 1): so that it seems that the prayer which Christ offered pertained to His priesthood. We must therefore say that other priests partake in the effect of their priesthood, not as priests, but as sinners, as we shall state farther on (ad 3). But Christ had, simply speaking, no sin; though He had the "likeness of sin in the flesh [Vulg.: 'sinful flesh']," as is written Rom. 8:3. And, consequently, we must not say simply that He partook of the effect of His priesthood but with this qualification-- in regard to the passibility of the flesh. Wherefore he adds pointedly, "that was able to save Him from death."
Reply Obj. 2: Two things may be considered in the offering of a sacrifice by any priest--namely, the sacrifice itself which is offered, and the devotion of the offerer. Now the proper effect of priesthood is that which results from the sacrifice itself. But Christ obtained a result from His passion, not as by virtue of the sacrifice, which is offered by way of satisfaction, but by the very devotion with which out of charity He humbly endured the passion.
Reply Obj. 3: A figure cannot equal the reality, wherefore the figural priest of the Old Law could not attain to such perfection as not to need a sacrifice of satisfaction. But Christ did not stand in need of this. Consequently, there is no comparison between the two; and this is what the Apostle says (Heb. 7:28): "The Law maketh men priests, who have infirmity; but the word of the oath, which was since the Law, the Son Who is perfected for evermore." _______________________
FIFTH
* Footnotes
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*
Deuteronomy
30:3
The Lord thy God will bring back again thy captivity, and will have mercy on thee, and gather thee again out of all the nations, into which he scattered thee before.
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*
Deuteronomy
30:5
And will take thee to himself, and bring thee into the land which thy fathers possessed, and thou shalt possess it: and blessing thee, he will make thee more numerous than were thy fathers.
*H Establish thy people in thy holy place, as Moses hath spoken.
Ver. 29. Spoken, promising these favours. Deut. xxx. 3. H.
*H Which being done, there was kindled a flame from them: but it was consumed by the light that shined from the altar.
Ver. 32. Altar. This second flame came immediately from heaven, and overpowered that proceeding from the mud. C.
*H And the king considering, and diligently examining the matter, made a temple for it, that he might prove what had happened.
Ver. 34. A temple. That is, an enclosure or a wall round about the place where the fire was hid, to separate it from profane uses, to the end that it might be respected as a holy place. Ch. — Such open enclosures are often styled temples. C. — Gr. "But the king enclosing it, made it sacred, ( ιερον ) having examined the fact." H.
*H And when he had proved it, he gave the priests many goods, and divers presents, and he took and distributed them to them with his own hand.
Ver. 35. Hand. The copies vary much. La Haye.
*H And Nehemias called this place Nephthar, which is interpreted purification. But many call it Nephi.
Ver. 36. Nephthar, or rather Necphar. Grot. — Nephi. Gr. has the former word. Rom. copy and Syr. Naphtai; may be derived from Chal. phetir, "pure. unmixed." C. — Nephthar may signify "deliverance," as sacred things are rescued from common use. W.