the holy city and to a very high mountain, and Christ in a most virtuous way consented to this and fulfilled the devil's will. And so in view of this distinction, it is to be said that to obey is to truly fulfil another's will, and for this reason obedience always involves the relation of one to another. But this is not the case with other virtues, as for example, continence and temperance.
From these things it is gathered that obedience, like humility, is of three kinds: namely, of the greater to the less—which is the highest form of obedience;—of an equal to an equal—which is the intermediate form;—and of the less to the greater—which is the lowest form. To the last the first definition of obedience applies—namely, that obedience is the subjection of one’s own will to the will of a superior in things lawful and right. And it may be defined thus: obedience is an act of the will of a rational creature by virtue of which he voluntarily and intelligently submits himself to his superior: and such obedience is related to what is good, just as disobedience is related to what is evil. In both cases, however, it pertains to the rational creature and his subjection. And secondly, it refers fundamentally to activity, suffering, silence or any other activity of this sort to which the command is directed.
Hence, as all sin is disobedience and as disobedience is related to sin, and as every good man obeys God, so every sinner is disobedient. But obedience may be in the understanding and the will—in the understanding, which discerns that obedience ought to be rendered in given cases; and in the will, which yields consent to him who commands. But its results are shown in certain powers within and in an external effect. And, because there is found in Scripture good obedience and evil disobedience, it is clear what the good is; and of the evil it was said to Adam, Gen. 3:17: "Because thou hast hearkened unto the voice of thy wife rather than unto my voice, cursed is the ground for thy sake." It is
