since man can dispose himself to possess charity, and when he possesses it, he can use it.  Secondly, the act of charity can be considered as being the mode of the acts of the other virtues, i.e. inasmuch as the acts of the other virtues are ordained to charity, which is “the end of the commandment,” as stated in 1 Tim. i, 5:  for it has been said above (Q. 12, A. 4) that the intention of the end is a formal mode of the act ordained to that end.  In this sense the second opinion is true in saying that the mode of charity does not fall under the precept, that is to say that this commandment, “Honor thy father,” does not mean that a man must honor his father from charity, but merely that he must honor him.  Wherefore he that honors his father, yet has not charity, does not break this precept:  although he does break the precept concerning the act of charity, for which reason he deserves to be punished.

Reply Obj. 1:  Our Lord did not say, “If thou wilt enter into life, keep one commandment”; but “keep” all “the commandments”:  among which is included the commandment concerning the love of God and our neighbor.

Reply Obj. 2:  The precept of charity contains the injunction that God should be loved from our whole heart, which means that all things would be referred to God.  Consequently man cannot fulfil the precept of charity, unless he also refer all things to God.  Wherefore he that honors his father and mother, is bound to honor them from charity, not in virtue of the precept, “Honor thy father and mother,” but in virtue of the precept, “Thou shalt love the Lord thy God with thy whole heart.”  And since these are two affirmative precepts, not binding for all times, they can be binding, each one at a different time:  so that it may happen that a man fulfils the precept of honoring his father and mother, without at the same time breaking the precept concerning the omission of the mode of charity.

Reply Obj. 3:  Man cannot fulfil all the precepts of the law, unless he fulfil the precept of charity, which is impossible without charity.  Consequently it is not possible, as Pelagius maintained, for man to fulfil the law without grace. ________________________

ELEVENTH ARTICLE [I-II, Q. 100, Art. 11]

Whether It Is Right to Distinguish Other Moral Precepts of the Law
Besides the Decalogue?

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.