cept
forbidding superstition, and thus should have preceded it.

Obj. 3: Further, a gloss on Ex. 20:7 expounds the precept, "Thou
shalt not take the name of . . . thy God in vain," namely, by
swearing to nothing. Hence this precept would seem to forbid useless
swearing, that is to say, swearing without judgment. But false
swearing, which is without truth, and unjust swearing, which is
without justice, are much more grievous. Therefore this precept
should rather have forbidden them.

Obj. 4: Further, blasphemy or any word or deed that is an insult to
God is much more grievous than perjury. Therefore blasphemy and other
like sins should rather have been forbidden by this precept.

Obj. 5: Further, God's names are many. Therefore it should not have
been said indefinitely: "Thou shalt not take the name of . . . thy
God in vain."

_On the contrary,_ stands the authority of Scripture.

_I answer that,_ In one who is being instructed in virtue it is
necessary to remove obstacles to true religion before establishing
him in true religion. Now a thing is opposed to true religion in two
ways. First, by excess, when, to wit, that which belongs to religion
is given to others than to whom it is due, and this pertains to
superstition. Secondly, by lack, as it were, of reverence, when, to
wit, God is contemned, and this pertains to the vice of irreligion,
as stated above (Q. 97, in the preamble, and in the Article that
follows). Now superstition hinders religion by preventing man from
acknowledging God so as to worship Him: and when a man's mind is
engrossed in some undue worship, he cannot at the same time give due
worship to God, according to Isa. 28:20, "The bed is straitened, so
that one must fall out," i.e. either the true God or a false god must
fall out from man's heart, "and a short covering cannot cover both."
On the other hand, irreligion hinders religion by preventing man from
honoring God after he has acknowledged Him. Now one must first of all
acknowledge God with a view to worship, before honoring Him we have
acknowledged.

For this reason the precept forbidding superstition is placed before
the second precept, which forbids perjury that pertains to irreligion.

Reply Obj. 1: These expositions are mystical. The literal
explanation is that which is given Deut. 5:11: "Thou shalt not take
the name of . . . thy God in vain," namely, "by swearing on that
which is not [*Vulg.: 'for he shall not be unpunished that taket