Summa contra Gentiles3.121 Chapter CXXI. That the divine law directs man according to reason as regards things corporeal and sensible

Just as the human mind can be raised to God by corporeal and sensible things, provided one make right use of them for God’s honour, even so their abuse either wholly withdraws 1 The words in brackets are not in the Vulgate.

the mind from God, if the will place its end in lower things; or distracts the mind’s intention from God, when we are too attached to those things. Now, the divine law was given chiefly that man might adhere to God. Therefore it belongs to the divine law to direct man in his love and use of corporeal and sensible things.

Again. Just as the mind of man is subordinate to God, so is the body subordinate to the soul, and the lower powers to reason. Now, it belongs to divine providence, which God sets before man under the form of the divine law, that everything should retain its order. Therefore man should be directed by the divine law, in such wise that the lower powers be subject to reason; the body to the soul; and external things be employed for man’s needs.

Further. Every law that is framed aright, is conducive to virtue. Now, virtue is the reason’s rule applied to both interior affections and the use of corporeal things. Therefore this should be prescribed by the divine law.

Moreover. Every lawgiver should legislate for those things that are necessary for the observance of the law. Since, then, the law is proposed to the reason, man would not obey the law, unless all that is in man be subject to reason. Therefore it is for the divine law to command that all that is in man be subject to reason.

Hence it is said (Rom. xii. i): Your reasonable service: and (1 Thess. iv. 3): This is the will of God, your sanctification.

Hereby we refute the error of those who assert that there is on sin unless our neighbour be injured or scandalized.