250. The Old Law: Its Goodness, Origin, and Promulgation Through Angels

Summary

This lecture examines Thomas Aquinas’s treatment of the Old Law’s nature and administration. Berquist focuses on how the Old Law, though imperfect, is genuinely good as proceeding from God; how God promulgated it through angelic intermediaries rather than giving it directly; and why it was given specifically to the Jewish people as preparation for Christ’s coming. The discussion reconciles apparent scriptural contradictions about the law’s efficacy and explores the hierarchical principle that higher powers perform principal acts while lower powers handle preparatory functions.

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Lecture Notes

Main Topics #

The Goodness and Origin of the Old Law #

Thomas resolves the apparent contradiction: Ezekiel states God gave “precepts that are not good,” yet the law is called “holy and just and good”
The Old Law is imperfect good (bonum imperfectum) rather than perfect good
Perfect good is sufficient to lead one to the end; imperfect good aids toward the end but cannot complete the journey
The Old Law restrains concupiscence and prohibits sins against reason, making it genuinely good
However, it lacks grace—which only Christ provides—necessary for salvation
Being imperfect good does not diminish that it comes from God; imperfection is appropriate to its pedagogical function

The Promulgation of the Law Through Angels #

Critical distinction: God instituted the law by His authority, but the law was promulgated (given forth) through angels
This follows the universal principle: higher powers perform the chief and perfect act themselves; lower powers handle preparatory matters
Dionysius (in Celestial Hierarchy) explains that divine things are conveyed to men through angels: higher angels illuminate lower angels down the hierarchy to reach humanity
Special reason the law was given through angels: since the Old Law is imperfect and merely disposes toward ultimate perfection, it is fitting that the perfect law (New Testament given by God incarnate) be given immediately by God, while the imperfect law be given through ministers
Analogy of the artifex (artisan/craftsman): The chef directs preparation but doesn’t perform lower tasks himself; the shipmaker designs the ship but has subordinate artisans prepare materials
This demonstrates that delegation reflects wisdom and proper ordering, not deficiency

Why the Law Was Given Only to the Jews #

Objection: If Christ’s salvation is for all nations, why restrict the law to one people? God is not a “respecter of persons” (Acts 10:34)
Thomas’s resolution: The law was given to the Jews because Christ was to be born from them
The Jewish people required special sanctification because “the Holy One” (Christ) would come from their lineage
This is not arbitrary favoritism but flows from God’s gratuitous election (gratuita electio) of Abraham and his seed
Promise to Abraham (Galatians 3:16) concerns “his seed”—singular, referring to Christ
God’s choice of which people would bear Christ is itself beyond human judgment: Augustine’s response when asked “Why this one and not that one?” is: “I do not wish to judge lest I be mistaken”
Special benefits (law, prophecies) followed from this gratuitous election, not from merit

Natural Law Precepts vs. Ceremonial and Judicial Precepts #

All people are obligated to observe the natural law precepts contained in the Old Law (the moral commandments)
Only Jews are obligated to the ceremonial and judicial precepts specific to their covenant
Just as clerics are obligated to celibacy and religious to their vows—which lay people are not bound to—so the Jews had obligations others did not
Gentiles could be admitted to Jewish observances (as in Exodus 12:48 regarding Passover) but were not required to for salvation
Salvation was possible through faith in the Mediator (Christ) even without the Old Law

Key Arguments #

The Three Objections Against the Law Coming From God #

Objection from Imperfection: God’s works are perfect, but the law is imperfect
- Response: Imperfection is appropriate to its pedagogical function, not a defect
Objection from Abrogation: God’s works endure eternally, but the law was abrogated
- Response: Not abrogated as evil but as weak and superseded by the age of grace (like a child’s precepts cease to apply at adulthood)
Objection from Inducing Sin: A wise legislator removes occasions of sin, but the law occasioned sin
- Response: Not efficient causality but occasional causality; the law revealed sin but did not cause it
Objection from Universality of Salvation: God wills all men to be saved, but the law doesn’t suffice for salvation
- Response: God gave additional aid—faith in the Mediator (fides Mediatoris)—through which the ancient fathers were justified, just as we are justified

Hierarchical Principle of Causation #

In all ordered powers and arts, the superior performs the chief and perfect act itself
Those which are disposed toward ultimate perfection are accomplished through ministers/subordinates
Example: In a manufacturing company, the master designer specifies the steel; subordinate workers execute his vision
The perfect law (New Testament/Gospel) is given immediately by God in His own Son
The imperfect law (Old Testament) is given through angelic intermediaries

The Two Ways the Old Law Orders Men to Christ #

By testimony (per testimonium): The law and prophets testify to Christ; faith in the Mediator
By disposition (per dispositionem): The law disposes men away from idolatry toward monotheism, preparing them remotely for the Church

Important Definitions #

Bonum imperfectum (imperfect good): A good that aids toward an end but is insufficient by itself to achieve it
Gratuita electio (gratuitous election): God’s free choice in selecting a people, not based on merit
Fides Mediatoris (faith in the Mediator): Belief in Christ as the mediator between God and humanity; the saving faith available even to Old Testament believers
Rectores (rectors/governors): Those placed in charge of nations by divine providence
Promulgatio (promulgation): The formal giving forth of law; distinct from institution (the initial making of law)

Examples & Illustrations #

Chess with Grandchildren #

One grandchild cleverly imitated every move Berquist made
Illustrates how understanding emerges through observing patterns and strategic thinking

The Wagon Maker (Berquist’s Father) #

His father designed wagons and specified superior steel quality
Subordinate workers executed the design under his direction
Result: His wagons never broke on farms, while competitors’ wagons failed
Farmers would ask “Where do I get wagons like that?” and learn they came from the superior design and material specification
This exemplifies how a chief artisan does the principal work (design, specification) while subordinates prepare materials and execute

The Chef Directing Kitchen Preparation #

The chef does not peel potatoes or cut vegetables himself
Instead, he specifies how he wants them cut (french fries vs. round)
The chef performs the chief act (conception of the dish, direction of preparation)
Subordinate workers perform preparatory acts under his guidance
Analogous to how God institutes the law and directs its promulgation through angels

Notable Quotes #

“The law was given by Moses, but grace and truth came through Jesus Christ” (John 1:17)

Distinguishes the Old Testament (law) from the New Testament (grace and truth)

“He does not make such to every nation; he has not manifested their judgments” (Psalm 147)

Used to address why the law was not given to all nations but reserved to the Jews

“First, because to them were committed the eloquent words of God” (Romans 3:2)

Indicates the Jews’ special privilege in receiving the law

“I know there is not an account of your justices that the Lord God gave to you this land as a possession, since you are of stiffest neck” (Deuteronomy 9:6)

Shows even after receiving the law, the Jews were prone to idolatry and rebellion

“Wherefore he drew this one and not that one? I do not wish to judge lest I be mistaken” (Augustine, Commentary on John)

Response to the question why God chose Abraham’s seed rather than another people; acknowledges the mystery beyond human judgment

“All whom God teaches, by mercy he teaches; whom he does not teach, by judgment he does not teach” (Augustine, On the Predestination of Saints)

Illustrates that benefits of grace come from God’s mercy, not human merit

Questions Addressed #

Q: How can the Old Law be good if it doesn’t save? #

A: It is imperfect good—it restrains sin and prepares for salvation but cannot confer the grace necessary for eternal life. That grace comes exclusively through Christ. Its imperfection is appropriate to its pedagogical function.

Q: If angels gave the law, doesn’t that diminish God’s role? #

A: God instituted the law by His supreme authority; the angels promulgated it. This follows the principle that higher causes perform chief works while lower causes handle preparatory functions. Delegation reflects wise ordering, not deficiency.

Q: Why was the law given only to the Jews if Christ came for all nations? #

A: Christ was to be born from the Jewish people, so they required special sanctification. This flows from God’s gratuitous election of Abraham and his seed, not from their merit. Other peoples were not unworthy but received salvation through faith in the Mediator.

Q: How can God claim not to be a “respecter of persons” when favoring the Jews? #

A: Acceptance of persons applies to goods owed by justice. Gratuitous benefits (gifts from God’s liberality) do not fall under this principle. God acts as a “respecter of persons” only when distributing common goods unequally according to merit.