Respondeo dicendum quod, sicut supra dictum est, lex, cum sit regula et mensura, dupliciter potest esse in aliquo, uno modo, sicut in regulante et mensurante; alio modo, sicut in regulato et mensurato, quia inquantum participat aliquid de regula vel mensura, sic regulatur vel mensuratur. Unde cum omnia quae divinae providentiae subduntur, a lege aeterna regulentur et mensurentur, ut ex dictis patet; manifestum est quod omnia participant aliqualiter legem aeternam, inquantum scilicet ex impressione eius habent inclinationes in proprios actus et fines. Inter cetera autem rationalis creatura excellentiori quodam modo divinae providentiae subiacet, inquantum et ipsa fit providentiae particeps, sibi ipsi et aliis providens. Unde et in ipsa participatur ratio aeterna, per quam habet naturalem inclinationem ad debitum actum et finem. Et talis participatio legis aeternae in rationali creatura lex naturalis dicitur. Unde cum Psalmista dixisset, sacrificate sacrificium iustitiae, quasi quibusdam quaerentibus quae sunt iustitiae opera, subiungit, multi dicunt, quis ostendit nobis bona? Cui quaestioni respondens, dicit, signatum est super nos lumen vultus tui, domine, quasi lumen rationis naturalis, quo discernimus quid sit bonum et malum, quod pertinet ad naturalem legem, nihil aliud sit quam impressio divini luminis in nobis. Unde patet quod lex naturalis nihil aliud est quam participatio legis aeternae in rationali creatura. I answer that, As stated above (Q90, A1, ad 1), law, being a rule and measure, can be in a person in two ways: in one way, as in him that rules and measures; in another way, as in that which is ruled and measured, since a thing is ruled and measured, insofar as it partakes of the rule or measure. Wherefore, since all things subject to Divine providence are ruled and measured by the eternal law, as was stated above (A1); it is evident that all things partake somewhat of the eternal law, insofar as, namely, from its being imprinted on them, they derive their respective inclinations to their proper acts and ends. Now among all others, the rational creature is subject to Divine providence in the most excellent way, insofar as it partakes of a share of providence, by being provident both for itself and for others. Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist after saying (Ps 4:6): Offer up the sacrifice of justice, as though someone asked what the works of justice are, adds: Many say, Who showeth us good things? in answer to which question he says: The light of Thy countenance, O Lord, is signed upon us: thus implying that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that the natural law is nothing else than the rational creature’s participation of the eternal law. Ad primum ergo dicendum quod ratio illa procederet, si lex naturalis esset aliquid diversum a lege aeterna. Non autem est nisi quaedam participatio eius, ut dictum est. Reply Obj. 1: This argument would hold, if the natural law were something different from the eternal law: whereas it is nothing but a participation thereof, as stated above. Ad secundum dicendum quod omnis operatio, rationis et voluntatis derivatur in nobis ab eo quod est secundum naturam, ut supra habitum est, nam omnis ratiocinatio derivatur a principiis naturaliter notis, et omnis appetitus eorum quae sunt ad finem, derivatur a naturali appetitu ultimi finis. Et sic etiam oportet quod prima directio actuum nostrorum ad finem, fiat per legem naturalem. Reply Obj. 2: Every act of reason and will in us is based on that which is according to nature, as stated above (Q10, A1): for every act of reasoning is based on principles that are known naturally, and every act of appetite in respect of the means is derived from the natural appetite in respect of the last end. Accordingly the first direction of our acts to their end must needs be in virtue of the natural law. Ad tertium dicendum quod etiam animalia irrationalia participant rationem aeternam suo modo, sicut et rationalis creatura. Sed quia rationalis creatura participat eam intellectualiter et rationaliter, ideo participatio legis aeternae in creatura rationali proprie lex vocatur, nam lex est aliquid rationis, ut supra dictum est. In creatura autem irrationali non participatur rationaliter, unde non potest dici lex nisi per similitudinem. Reply Obj. 3: Even irrational animals partake in their own way of the Eternal Reason, just as the rational creature does. But because the rational creature partakes thereof in an intellectual and rational manner, therefore the participation of the eternal law in the rational creature is properly called a law, since a law is something pertaining to reason, as stated above (Q90, A1). Irrational creatures, however, do not partake thereof in a rational manner, wherefore there is no participation of the eternal law in them, except by way of similitude. Articulus 3 Article 3 Utrum sit aliqua lex humana Whether there is a human law? Ad tertium sic proceditur. Videtur quod non sit aliqua lex humana. Lex enim naturalis est participatio legis aeternae, ut dictum est. Sed per legem aeternam omnia sunt ordinatissima, ut Augustinus dicit, in I de Lib. Arb. Ergo lex naturalis sufficit ad omnia humana ordinanda. Non est ergo necessarium quod sit aliqua lex humana. Objection 1: It would seem that there is not a human law. For the natural law is a participation of the eternal law, as stated above (A2). Now through the eternal law all things are most orderly, as Augustine states (De Lib. Arb. i, 6). Therefore the natural law suffices for the ordering of all human affairs. Consequently there is no need for a human law. Praeterea, lex habet rationem mensurae, ut dictum est. Sed ratio humana non est mensura rerum, sed potius e converso, ut in X Metaphys. dicitur. Ergo ex ratione humana nulla lex procedere potest. Obj. 2: Further, a law bears the character of a measure, as stated above (Q90, A1). But human reason is not a measure of things, but vice versa, as stated in Metaph. x, text. 5. Therefore no law can emanate from human reason. Praeterea, mensura debet esse certissima, ut dicitur in X Metaphys. Sed dictamen humanae rationis de rebus gerendis est incertum; secundum illud Sap. IX, cogitationes mortalium timidae, et incertae providentiae nostrae. Ergo ex ratione humana nulla lex procedere potest. Obj. 3: Further, a measure should be most certain, as stated in Metaph. x, text. 3. But the dictates of human reason in matters of conduct are uncertain, according to Wis. 9:14: The thoughts of mortal men are fearful, and our counsels uncertain. Therefore no law can emanate from human reason. Sed contra est quod Augustinus, in I de Lib. Arb., ponit duas leges, unam aeternam et aliam temporalem, quam dicit esse humanam. On the contrary, Augustine (De Lib. Arb. i, 6) distinguishes two kinds of law, the one eternal, the other temporal, which he calls human. Respondeo dicendum quod, sicut supra dictum est, lex est quoddam dictamen practicae rationis. Similis autem processus esse invenitur rationis practicae et speculativae, utraque enim ex quibusdam principiis ad quasdam conclusiones procedit, ut superius habitum est. Secundum hoc ergo dicendum est quod, sicut in ratione speculativa ex principiis indemonstrabilibus naturaliter cognitis producuntur conclusiones diversarum scientiarum, quarum cognitio non est nobis naturaliter indita, sed per industriam rationis inventa; ita etiam ex praeceptis legis naturalis, quasi ex quibusdam principiis communibus et indemonstrabilibus, necesse est quod ratio humana procedat ad aliqua magis particulariter disponenda. Et istae particulares dispositiones adinventae secundum rationem humanam, dicuntur leges humanae, servatis aliis conditionibus quae pertinent ad rationem legis, ut supra dictum est. Unde et Tullius dicit, in sua Rhetor., quod initium iuris est a natura profectum; deinde quaedam in consuetudinem ex utilitate rationis venerunt; postea res et a natura profectas et a consuetudine probatas legum metus et religio sanxit. I answer that, As stated above (Q90, A1, ad 2), a law is a dictate of the practical reason. Now it is to be observed that the same procedure takes place in the practical and in the speculative reason: for each proceeds from principles to conclusions, as stated above (De Lib. Arb. i, 6). Accordingly we conclude that just as, in the speculative reason, from naturally known indemonstrable principles, we draw the conclusions of the various sciences, the knowledge of which is not imparted to us by nature, but acquired by the efforts of reason, so too it is from the precepts of the natural law, as from general and indemonstrable principles, that the human reason needs to proceed to the more particular determination of certain matters. These particular determinations, devised by human reason, are called human laws, provided the other essential conditions of law be observed, as stated above (Q90, AA2,3,4). Wherefore Tully says in his Rhetoric (De Invent. Rhet. ii) that justice has its source in nature; thence certain things came into custom by reason of their utility; afterwards these things which emanated from nature and were approved by custom, were sanctioned by fear and reverence for the law. Ad primum ergo dicendum quod ratio humana non potest participare ad plenum dictamen rationis divinae, sed suo modo et imperfecte. Et ideo sicut ex parte rationis speculativae, per naturalem participationem divinae sapientiae, inest nobis cognitio quorundam communium principiorum, non autem cuiuslibet veritatis propria cognitio, sicut in divina sapientia continetur; ita etiam ex parte rationis practicae naturaliter homo participat legem aeternam secundum quaedam communia principia, non autem secundum particulares directiones singulorum, quae tamen in aeterna lege continentur. Et ideo necesse est ulterius quod ratio humana procedat ad particulares quasdam legum sanctiones. Reply Obj. 1: The human reason cannot have a full participation of the dictate of the Divine Reason, but according to its own mode, and imperfectly. Consequently, as on the part of the speculative reason, by a natural participation of Divine Wisdom, there is in us the knowledge of certain general principles, but not proper knowledge of each single truth, such as that contained in the Divine Wisdom; so too, on the part of the practical reason, man has a natural participation of the eternal law, according to certain general principles, but not as regards the particular determinations of individual cases, which are, however, contained in the eternal law. Hence the need for human reason to proceed further to sanction them by law. Ad secundum dicendum quod ratio humana secundum se non est regula rerum, sed principia ei naturaliter indita, sunt quaedam regulae generales et mensurae omnium eorum quae sunt per hominem agenda, quorum ratio naturalis est regula et mensura, licet non sit mensura eorum quae sunt a natura. Reply Obj. 2: Human reason is not, of itself, the rule of things: but the principles impressed on it by nature, are general rules and measures of all things relating to human conduct, whereof the natural reason is the rule and measure, although it is not the measure of things that are from nature. Ad tertium dicendum quod ratio practica est circa operabilia, quae sunt singularia et contingentia, non autem circa necessaria, sicut ratio speculativa. Et ideo leges humanae non possunt illam infallibilitatem habere quam habent conclusiones demonstrativae scientiarum. Nec oportet quod omnis mensura sit omni modo infallibilis et certa, sed secundum quod est possibile in genere suo. Reply Obj. 3: The practical reason is concerned with practical matters, which are singular and contingent: but not with necessary things, with which the speculative reason is concerned. Wherefore human laws cannot have that inerrancy that belongs to the demonstrated conclusions of sciences. Nor is it necessary for every measure to be altogether unerring and certain, but according as it is possible in its own particular genus. Articulus 4 Article 4 Utrum fuerit necessarium esse aliquam legem divinam Whether there was any need for a divine law? Ad quartum sic proceditur. Videtur quod non fuerit necessarium esse aliquam legem divinam. Quia, ut dictum est, lex naturalis est quaedam participatio legis aeternae in nobis. Sed lex aeterna est lex divina, ut dictum est. Ergo non oportet quod praeter legem naturalem, et leges humanas ab ea derivatas, sit aliqua alia lex divina. Objection 1: It would seem that there was no need for a Divine law. Because, as stated above (A2), the natural law is a participation in us of the eternal law. But the eternal law is a Divine law, as stated above (A1). Therefore there was no need for a Divine law in addition to the natural law, and human laws derived therefrom. Praeterea, Eccli. XV dicitur quod Deus dimisit hominem in manu consilii sui. Consilium autem est actus rationis, ut supra habitum est. Ergo homo dimissus est gubernationi suae rationis. Sed dictamen rationis humanae est lex humana, ut dictum est. Ergo non oportet quod homo alia lege divina gubernetur. Obj. 2: Further, it is written (Sir 15:14) that God left man in the hand of his own counsel. Now counsel is an act of reason, as stated above (Q14, A1). Therefore man was left to the direction of his reason. But a dictate of human reason is a human law as stated above (A3). Therefore there is no need for man to be governed also by a Divine law. Praeterea, natura humana est sufficientior irrationalibus creaturis. Sed irrationales creaturae non habent aliquam legem divinam praeter inclinationem naturalem eis inditam. Ergo multo minus creatura rationalis debet habere aliquam legem divinam praeter naturalem legem. Obj. 3: Further, human nature is more self-sufficing than irrational creatures. But irrational creatures have no Divine law besides the natural inclination impressed on them. Much less, therefore, should the rational creature have a Divine law in addition to the natural law. Sed contra est quod David expetit legem a Deo sibi poni, dicens, legem pone mihi, domine, in via iustificationum tuarum. On the contrary, David prayed God to set His law before him, saying (Ps 118:33): Set before me for a law the way of Thy justifications, O Lord. Respondeo dicendum quod praeter legem naturalem et legem humanam, necessarium fuit ad directionem humanae vitae habere legem divinam. Et hoc propter quatuor rationes. Primo quidem, quia per legem dirigitur homo ad actus proprios in ordine ad ultimum finem. Et si quidem homo ordinaretur tantum ad finem qui non excederet proportionem naturalis facultatis hominis, non oporteret quod homo haberet aliquid directivum ex parte rationis, supra legem naturalem et legem humanitus positam, quae ab ea derivatur. Sed quia homo ordinatur ad finem beatitudinis aeternae, quae excedit proportionem naturalis facultatis humanae, ut supra habitum est; ideo necessarium fuit ut supra legem naturalem et humanam, dirigeretur etiam ad suum finem lege divinitus data. I answer that, Besides the natural and the human law it was necessary for the directing of human conduct to have a Divine law. And this for four reasons. First, because it is by law that man is directed how to perform his proper acts in view of his last end. And indeed if man were ordained to no other end than that which is proportionate to his natural faculty, there would be no need for man to have any further direction on the part of his reason, besides the natural law and human law which is derived from it. But since man is ordained to an end of eternal happiness which is inproportionate to man’s natural faculty, as stated above (Q5, A5), therefore it was necessary that, besides the natural and the human law, man should be directed to his end by a law given by God. Secundo, quia propter incertitudinem humani iudicii, praecipue de rebus contingentibus et particularibus, contingit de actibus humanis diversorum esse diversa iudicia, ex quibus etiam diversae et contrariae leges procedunt. Ut ergo homo absque omni dubitatione scire possit quid ei sit agendum et quid vitandum, necessarium fuit ut in actibus propriis dirigeretur per legem divinitus datam, de qua constat quod non potest errare. Second, because, on account of the uncertainty of human judgment, especially on contingent and particular matters, different people form different judgments on human acts; whence also different and contrary laws result. In order, therefore, that man may know without any doubt what he ought to do and what he ought to avoid, it was necessary for man to be directed in his proper acts by a law given by God, for it is certain that such a law cannot err. Tertio, quia de his potest homo legem ferre, de quibus potest iudicare. Iudicium autem hominis esse non potest de interioribus motibus, qui latent, sed solum de exterioribus actibus, qui apparent. Et tamen ad perfectionem virtutis requiritur quod in utrisque actibus homo rectus existat. Et ideo lex humana non potuit cohibere et ordinare sufficienter interiores actus, sed necessarium fuit quod ad hoc superveniret lex divina. Third, because man can make laws in those matters of which he is competent to judge. But man is not competent to judge of interior movements, that are hidden, but only of exterior acts which appear: and yet for the perfection of virtue it is necessary for man to conduct himself aright in both kinds of acts. Consequently human law could not sufficiently curb and direct interior acts; and it was necessary for this purpose that a Divine law should supervene. Quarto quia, sicut Augustinus dicit, in I de Lib. Arb., lex humana non potest omnia quae male fiunt, punire vel prohibere, quia dum auferre vellet omnia mala, sequeretur quod etiam multa bona tollerentur, et impediretur utilitas boni communis, quod est necessarium ad conversationem humanam. Ut ergo nullum malum improhibitum et impunitum remaneat, necessarium fuit supervenire legem divinam, per quam omnia peccata prohibentur. Fourth, because, as Augustine says (De Lib. Arb. i, 5,6), human law cannot punish or forbid all evil deeds: since while aiming at doing away with all evils, it would do away with many good things, and would hinder the utility of the common good, which is necessary for human intercourse. In order, therefore, that no evil might remain unforbidden and unpunished, it was necessary for the Divine law to supervene, whereby all sins are forbidden. Et istae quatuor causae tanguntur in Psalmo XVIII, ubi dicitur, lex domini immaculata, idest nullam peccati turpitudinem permittens; convertens animas, quia non solum exteriores actus, sed etiam interiores dirigit; testimonium domini fidele, propter certitudinem veritatis et rectitudinis; sapientiam praestans parvulis, inquantum ordinat hominem ad supernaturalem finem et divinum. And these four causes are touched upon in Ps. 118:8, where it is said: The law of the Lord is unspotted, i.e., allowing no foulness of sin; converting souls, because it directs not only exterior, but also interior acts; the testimony of the Lord is faithful, because of the certainty of what is true and right; giving wisdom to little ones, by directing man to an end supernatural and Divine. Ad primum ergo dicendum quod per naturalem legem participatur lex aeterna secundum proportionem capacitatis humanae naturae. Sed oportet ut altiori modo dirigatur homo in ultimum finem supernaturalem. Et ideo superadditur lex divinitus data, per quam lex aeterna participatur altiori modo. Reply Obj. 1: By the natural law the eternal law is participated proportionately to the capacity of human nature. But to his supernatural end man needs to be directed in a yet higher way. Hence the additional law given by God, whereby man shares more perfectly in the eternal law. Ad secundum dicendum quod consilium est inquisitio quaedam, unde oportet quod procedat ex aliquibus principiis. Nec sufficit quod procedat ex principiis naturaliter inditis, quae sunt praecepta legis naturae, propter praedicta, sed oportet quod superaddantur quaedam alia principia, scilicet praecepta legis divinae. Reply Obj. 2: Counsel is a kind of inquiry: hence it must proceed from some principles. Nor is it enough for it to proceed from principles imparted by nature, which are the precepts of the natural law, for the reasons given above: but there is need for certain additional principles, namely, the precepts of the Divine law. Ad tertium dicendum quod creaturae irrationales non ordinantur ad altiorem finem quam sit finis qui est proportionatus naturali virtuti ipsarum. Et ideo non est similis ratio. Reply Obj. 3: Irrational creatures are not ordained to an end higher than that which is proportionate to their natural powers: consequently the comparison fails. Articulus 5 Article 5 Utrum lex divina sit una tantum Whether there is but one divine law? Ad quintum sic proceditur. Videtur quod lex divina sit una tantum. Unius enim regis in uno regno est una lex. Sed totum humanum genus comparatur ad Deum sicut ad unum regem; secundum illud Psalmi XLVI, rex omnis terrae Deus. Ergo est una tantum lex divina. Objection 1: It would seem that there is but one Divine law. Because, where there is one king in one kingdom there is but one law. Now the whole of mankind is compared to God as to one king, according to Ps. 46:8: God is the King of all the earth. Therefore there is but one Divine law. Praeterea, omnis lex ordinatur ad finem quem legislator intendit in eis quibus legem fert. Sed unum et idem est quod Deus intendit in omnibus hominibus; secundum illud I ad Tim. II, vult omnes homines salvos fieri, et ad agnitionem veritatis venire. Ergo una tantum est lex divina. Obj. 2: Further, every law is directed to the end which the lawgiver intends for those for whom he makes the law. But God intends one and the same thing for all men; since according to 1 Tim. 2:4: He will have all men to be saved, and to come to the knowledge of the truth. Therefore there is but one Divine law. Praeterea, lex divina propinquior esse videtur legi aeternae, quae est una, quam lex naturalis, quanto altior est revelatio gratiae quam cognitio naturae. Sed lex naturalis est una omnium hominum. Ergo multo magis lex divina. Obj. 3: Further, the Divine law seems to be more akin to the eternal law, which is one, than the natural law, according as the revelation of grace is of a higher order than natural knowledge. Therefore much more is the Divine law but one. Sed contra est quod apostolus dicit, ad Heb. VII, translato sacerdotio, necesse est ut legis translatio fiat. Sed sacerdotium est duplex, ut ibidem dicitur, scilicet sacerdotium leviticum, et sacerdotium Christi. Ergo etiam duplex est lex divina, scilicet lex vetus, et lex nova. On the contrary, The Apostle says (Heb 7:12): The priesthood being changed, it is necessary that a change also be made of the law. But the priesthood is twofold, as stated in the same passage, viz., the levitical priesthood, and the priesthood of Christ. Therefore the Divine law is twofold, namely the Old Law and the New Law. Respondeo dicendum quod, sicut in primo dictum est, distinctio est causa numeri. Dupliciter autem inveniuntur aliqua distingui. Uno modo, sicut ea quae sunt omnino specie diversa, ut equus et bos. Alio modo, sicut perfectum et imperfectum in eadem specie, sicut puer et vir. Et hoc modo lex divina distinguitur in legem veterem et legem novam. Unde apostolus, ad Gal. III, comparat statum veteris legis statui puerili existenti sub paedagogo, statum autem novae legis comparat statui viri perfecti, qui iam non est sub paedagogo. I answer that, As stated in the FP, Q30, A3, distinction is the cause of number. Now things may be distinguished in two ways. First, as those things that are altogether specifically different, e.g., a horse and an ox. Second, as perfect and imperfect in the same species, e.g., a boy and a man: and in this way the Divine law is divided into Old and New. Hence the Apostle (Gal 3:24,25) compares the state of man under the Old Law to that of a child under a pedagogue; but the state under the New Law, to that of a full grown man, who is no longer under a pedagogue. Attenditur autem perfectio et imperfectio utriusque legis secundum tria quae ad legem pertinent, ut supra dictum est. Primo enim ad legem pertinet ut ordinetur ad bonum commune sicut ad finem, ut supra dictum est. Quod quidem potest esse duplex. Scilicet bonum sensibile et terrenum, et ad tale bonum ordinabat directe lex vetus; unde statim, Exodi III, in principio legis, invitatur populus ad regnum terrenum Chananaeorum. Et iterum bonum intelligibile et caeleste, et ad hoc ordinat lex nova. Unde statim Christus ad regnum caelorum in suae praedicationis principio invitavit, dicens, poenitentiam agite, appropinquavit enim regnum caelorum, Matth. IV. Et ideo Augustinus dicit, in IV contra Faustum, quod temporalium rerum promissiones testamento veteri continentur, et ideo vetus appellatur, sed aeternae vitae promissio ad novum pertinet testamentum. Now the perfection and imperfection of these two laws is to be taken in connection with the three conditions pertaining to law, as stated above. For, in the first place, it belongs to law to be directed to the common good as to its end, as stated above (Q90, A2). This good may be twofold. It may be a sensible and earthly good; and to this, man was directly ordained by the Old Law: wherefore, at the very outset of the law, the people were invited to the earthly kingdom of the Canaanites (Exod 3:8,17). Again it may be an intelligible and heavenly good: and to this, man is ordained by the New Law. Wherefore, at the very beginning of His preaching, Christ invited men to the kingdom of heaven, saying (Matt 4:17): Do penance, for the kingdom of heaven is at hand. Hence Augustine says (Contra Faust. iv) that promises of temporal goods are contained in the Old Testament, for which reason it is called old; but the promise of eternal life belongs to the New Testament.