also said, "Why do ye also transgress the commandments of God, because of your traditions," Matt. 15:3, and, "We must obey God rather than men," [[Acts (Bible)|Acts 5:29.
Hence, whenever obedience is rendered to man rather than God, as Adam obeyed Eve, then it is always evil obedience, so that every one obeying evilly is disobedient to God; and so it is that the same man may be obedient and disobedient, with respect to the different persons commanding or to different commands. And it does not follow that, because a beloved man?[1] is disobedient, therefore he is not obedient, but it does follow that the man is not obedient to him with respect to whom he is disobedient or with respect to whose commands he is disobedient. And it is clear that to obey in one's brotherhood [religious community] is to fulfil the will of the one giving commands, and this is well, as when a man or a created spirit living in grace fulfils the lawful will of the one giving commands. But to obey is bad when either living in sin one fulfils the will of a superior as to a given command, as when one who lives in luxury, fasts from respect to the command; or, secondly, when one fulfils a bad command against God. In view of these things it is clear that it is impossible for a rational creature to be virtuous morally unless he is obedient to his God.
And so it must be known that, according to St. Thomas [Aquinas] 2: 104, art. 5 [Migne's ed., 3: 798],[2] obedience is threefold, namely, sufficient, perfect and unreasoning. Sufficient obedience is that which obeys only in those things where the obligation is of natural law and does not go be-
- ↑ "Beloved man," literally, Sortes, an abbreviation for Socrates and a general term common with writers in the Middle Ages for a person dear to us. Huss uses it in his de Corpore, Flajshans, ed., p. 22, and very frequently in his Com. on the Lombard's Sentences. "This human species is Sortes [Socrates], this Plato," p. 47. "Sortes and Plato are one and the same thing, res—and so do not really—realiter—differ," p. 54. "The body of Christ is not in the sacrament as Sortes is in a definite place and only in one place at one time," p. 566, etc.
- ↑ The distinction is taken from Th. Aquinas. Huss gives in his own language the substance of Thomas's treatment.
