Ad tertium dicendum quod ratio intellectus divini aliter se habet ad res quam ratio intellectus humani. Intellectus enim humanus est mensuratus a rebus, ut scilicet conceptus hominis non sit verus propter seipsum, sed dicitur verus ex hoc quod consonat rebus, ex hoc enim quod res est vel non est, opinio vera vel falsa est. Intellectus vero divinus est mensura rerum, quia unaquaeque res intantum habet de veritate, inquantum imitatur intellectum divinum, ut in primo dictum est. Et ideo intellectus divinus est verus secundum se. Unde ratio eius est ipsa veritas. Reply Obj. 3: The types of the Divine intellect do not stand in the same relation to things, as the types of the human intellect. For the human intellect is measured by things, so that a human concept is not true by reason of itself, but by reason of its being consonant with things, since an opinion is true or false according as it answers to the reality. But the Divine intellect is the measure of things: since each thing has so far truth in it, as it represents the Divine intellect, as was stated in the FP, Q16, A1. Consequently the Divine intellect is true in itself; and its type is truth itself. Articulus 2 Article 2 Utrum lex aeterna sit omnibus nota Whether the eternal law is known to all? Ad secundum sic proceditur. Videtur quod lex aeterna non sit omnibus nota. Quia ut dicit apostolus, I ad Cor., quae sunt Dei, nemo novit nisi spiritus Dei. Sed lex aeterna est quaedam ratio in mente divina existens. Ergo omnibus est ignota nisi soli Deo. Objection 1: It would seem that the eternal law is not known to all. Because, as the Apostle says (1 Cor 2:11), the things that are of God no man knoweth, but the Spirit of God. But the eternal law is a type existing in the Divine mind. Therefore it is unknown to all save God alone. Praeterea, sicut Augustinus dicit, in libro de Lib. Arb., lex aeterna est qua iustum est ut omnia sint ordinatissima. Sed non omnes cognoscunt qualiter omnia sint ordinatissima. Non ergo omnes cognoscunt legem aeternam. Obj. 2: Further, as Augustine says (De Lib. Arb. i, 6) the eternal law is that by which it is right that all things should be most orderly. But all do not know how all things are most orderly. Therefore all do not know the eternal law. Praeterea, Augustinus dicit, in libro de vera Relig., quod lex aeterna est de qua homines iudicare non possunt. Sed sicut in I Ethic. dicitur, unusquisque bene iudicat quae cognoscit. Ergo lex aeterna non est nobis nota. Obj. 3: Further, Augustine says (De Vera Relig. xxxi) that the eternal law is not subject to the judgment of man. But according to Ethic. i, any man can judge well of what he knows. Therefore the eternal law is not known to us. Sed contra est quod Augustinus dicit, in libro de Lib. Arb., quod aeternae legis notio nobis impressa est. On the contrary, Augustine says (De Lib. Arb. i, 6) that knowledge of the eternal law is imprinted on us. Respondeo dicendum quod dupliciter aliquid cognosci potest, uno modo, in seipso; alio modo, in suo effectu, in quo aliqua similitudo eius invenitur; sicut aliquis non videns solem in sua substantia, cognoscit ipsum in sua irradiatione. Sic igitur dicendum est quod legem aeternam nullus potest cognoscere secundum quod in seipsa est, nisi solum beati, qui Deum per essentiam vident. Sed omnis creatura rationalis ipsam cognoscit secundum aliquam eius irradiationem, vel maiorem vel minorem. Omnis enim cognitio veritatis est quaedam irradiatio et participatio legis aeternae, quae est veritas incommutabilis, ut Augustinus dicit, in libro de vera Relig. Veritatem autem omnes aliqualiter cognoscunt, ad minus quantum ad principia communia legis naturalis. In aliis vero quidam plus et quidam minus participant de cognitione veritatis; et secundum hoc etiam plus vel minus cognoscunt legem aeternam. I answer that, A thing may be known in two ways: first, in itself; second, in its effect, wherein some likeness of that thing is found: thus someone not seeing the sun in its substance, may know it by its rays. So then no one can know the eternal law, as it is in itself, except the blessed who see God in His Essence. But every rational creature knows it in its reflection, greater or less. For every knowledge of truth is a kind of reflection and participation of the eternal law, which is the unchangeable truth, as Augustine says (De Vera Relig. xxxi). Now all men know the truth to a certain extent, at least as to the common principles of the natural law: and as to the others, they partake of the knowledge of truth, some more, some less; and in this respect are more or less cognizant of the eternal law. Ad primum ergo dicendum quod ea quae sunt Dei, in seipsis quidem cognosci a nobis non possunt, sed tamen in effectibus suis nobis manifestantur, secundum illud Rom. I, invisibilia Dei per ea quae facta sunt, intellecta, conspiciuntur. Reply Obj. 1: We cannot know the things that are of God, as they are in themselves; but they are made known to us in their effects, according to Rm. 1:20: The invisible things of God . . . are clearly seen, being understood by the things that are made. Ad secundum dicendum quod legem aeternam etsi unusquisque cognoscat pro sua capacitate, secundum modum praedictum, nullus tamen eam comprehendere potest, non enim totaliter manifestari potest per suos effectus. Et ideo non oportet quod quicumque cognoscit legem aeternam secundum modum praedictum, cognoscat totum ordinem rerum, quo omnia sunt ordinatissima. Reply Obj. 2: Although each one knows the eternal law according to his own capacity, in the way explained above, yet none can comprehend it: for it cannot be made perfectly known by its effects. Therefore it does not follow that anyone who knows the eternal law in the way aforesaid, knows also the whole order of things, whereby they are most orderly. Ad tertium dicendum quod iudicare de aliquo potest intelligi dupliciter. Uno modo, sicut vis cognitiva diiudicat de proprio obiecto; secundum illud Iob XII, nonne auris verba diiudicat, et fauces comedentis saporem? Et secundum istum modum iudicii, philosophus dicit quod unusquisque bene iudicat quae cognoscit, iudicando scilicet an sit verum quod proponitur. Alio modo, secundum quod superior iudicat de inferiori quodam practico iudicio, an scilicet ita debeat esse vel non ita. Et sic nullus potest iudicare de lege aeterna. Reply Obj. 3: To judge a thing may be understood in two ways. First, as when a cognitive power judges of its proper object, according to Job 12:11: Doth not the ear discern words, and the palate of him that eateth, the taste? It is to this kind of judgment that the Philosopher alludes when he says that anyone can judge well of what he knows, by judging, namely, whether what is put forward is true. In another way we speak of a superior judging of a subordinate by a kind of practical judgment, as to whether he should be such or not such. And thus none can judge of the eternal law. Articulus 3 Article 3 Utrum omnis lex a lege aeterna derivetur Whether every law is derived from the eternal law? Ad tertium sic proceditur. Videtur quod non omnis lex a lege aeterna derivetur. Est enim quaedam lex fomitis, ut supra dictum est. Ipsa autem non derivatur a lege divina, quae est lex aeterna, ad ipsam enim pertinet prudentia carnis, de qua apostolus dicit, ad Rom. VIII, quod legi Dei non potest esse subiecta. Ergo non omnis lex procedit a lege aeterna. Objection 1: It would seem that not every law is derived from the eternal law. For there is a law of the fomes, as stated above (Q91, A6), which is not derived from that Divine law which is the eternal law, since thereunto pertains the prudence of the flesh, of which the Apostle says (Rom 8:7), that it cannot be subject to the law of God. Therefore not every law is derived from the eternal law. Praeterea, a lege aeterna nihil iniquum procedere potest, quia sicut dictum est, lex aeterna est secundum quam iustum est ut omnia sint ordinatissima. Sed quaedam leges sunt iniquae; secundum illud Isaiae X, vae qui condunt leges iniquas. Ergo non omnis lex procedit a lege aeterna. Obj. 2: Further, nothing unjust can be derived from the eternal law, because, as stated above (A2, OBJ2), the eternal law is that, according to which it is right that all things should be most orderly. But some laws are unjust, according to Is. 10:1: Woe to them that make wicked laws. Therefore not every law is derived from the eternal law. Praeterea, Augustinus dicit, in I de Lib. Arbit., quod lex quae populo regendo scribitur, recte multa permittit quae per divinam providentiam vindicantur. Sed ratio divinae providentiae est lex aeterna, ut dictum est. Ergo nec etiam omnis lex recta procedit a lege aeterna. Obj. 3: Further, Augustine says (De Lib. Arb. i, 5) that the law which is framed for ruling the people, rightly permits many things which are punished by Divine providence. But the type of Divine providence is the eternal law, as stated above (A1). Therefore not even every good law is derived from the eternal law. Sed contra est quod, Prov. VIII, divina sapientia dicit, per me reges regnant, et legum conditores iusta decernunt. Ratio autem divinae sapientiae est lex aeterna, ut supra dictum est. Ergo omnes leges a lege aeterna procedunt. On the contrary, Divine Wisdom says (Prov 8:15): By Me kings reign, and lawgivers decree just things. But the type of Divine Wisdom is the eternal law, as stated above (A1). Therefore all laws proceed from the eternal law. Respondeo dicendum quod, sicut supra dictum est, lex importat rationem quandam directivam actuum ad finem. In omnibus autem moventibus ordinatis oportet quod virtus secundi moventis derivetur a virtute moventis primi, quia movens secundum non movet nisi inquantum movetur a primo. Unde et in omnibus gubernantibus idem videmus, quod ratio gubernationis a primo gubernante ad secundos derivatur, sicut ratio eorum quae sunt agenda in civitate, derivatur a rege per praeceptum in inferiores administratores. Et in artificialibus etiam ratio artificialium actuum derivatur ab architectore ad inferiores artifices, qui manu operantur. Cum ergo lex aeterna sit ratio gubernationis in supremo gubernante, necesse est quod omnes rationes gubernationis quae sunt in inferioribus gubernantibus, a lege aeterna deriventur. Huiusmodi autem rationes inferiorum gubernantium sunt quaecumque aliae leges praeter legem aeternam. Unde omnes leges, inquantum participant de ratione recta, intantum derivantur a lege aeterna. Et propter hoc Augustinus dicit, in I de Lib. Arb., quod in temporali lege nihil est iustum ac legitimum, quod non ex lege aeterna homines sibi derivaverunt. I answer that, As stated above (Q90, AA1,2), law denotes a kind of plan directing acts towards an end. Now wherever there are movers ordained to one another, the power of the second mover must needs be derived from the power of the first mover; since the second mover does not move except insofar as it is moved by the first. Wherefore we observe the same in all those who govern, so that the plan of government is derived by secondary governors from the governor in chief; thus the plan of what is to be done in a state flows from the king’s command to his inferior administrators: and again in things of art the plan of whatever is to be done by art flows from the chief craftsman to the under-crafts-men, who work with their hands. Since then the eternal law is the plan of government in the Chief Governor, all the plans of government in the inferior governors must be derived from the eternal law. But these plans of inferior governors are all other laws besides the eternal law. Therefore all laws, insofar as they partake of right reason, are derived from the eternal law. Hence Augustine says (De Lib. Arb. i, 6) that in temporal law there is nothing just and lawful, but what man has drawn from the eternal law. Ad primum ergo dicendum quod fomes habet rationem legis in homine, inquantum est poena consequens divinam iustitiam, et secundum hoc manifestum est quod derivatur a lege aeterna. Inquantum vero inclinat ad peccatum, sic contrariatur legi Dei, et non habet rationem legis, ut ex supradictis patet. Reply Obj. 1: The fomes has the nature of law in man, insofar as it is a punishment resulting from Divine justice; and in this respect it is evident that it is derived from the eternal law. But insofar as it denotes a proneness to sin, it is contrary to the Divine law, and has not the nature of law, as stated above (Q91, A6). Ad secundum dicendum quod lex humana intantum habet rationem legis, inquantum est secundum rationem rectam, et secundum hoc manifestum est quod a lege aeterna derivatur. Inquantum vero a ratione recedit, sic dicitur lex iniqua, et sic non habet rationem legis, sed magis violentiae cuiusdam. Et tamen in ipsa lege iniqua inquantum servatur aliquid de similitudine legis propter ordinem potestatis eius qui legem fert, secundum hoc etiam derivatur a lege aeterna, omnis enim potestas a domino Deo est, ut dicitur Rom. XIII. Reply Obj. 2: Human law has the nature of law insofar as it is according to right reason; and it is clear that, in this respect, it is derived from the eternal law. But insofar as it deviates from reason, it is called an unjust law, and has the nature, not of law but of violence. Nevertheless even an unjust law, insofar as it retains some appearance of law, through being framed by one who is in power, is derived from the eternal law; since all power is from the Lord God, according to Rm. 13:1. Ad tertium dicendum quod lex humana dicitur aliqua permittere, non quasi ea approbans, sed quasi ea dirigere non potens. Multa autem diriguntur lege divina quae dirigi non possunt lege humana, plura enim subduntur causae superiori quam inferiori. Unde hoc ipsum quod lex humana non se intromittat de his quae dirigere non potest, ex ordine legis aeternae provenit. Secus autem esset si approbaret ea quae lex aeterna reprobat. Unde ex hoc non habetur quod lex humana non derivetur a lege aeterna, sed quod non perfecte eam assequi possit. Reply Obj. 3: Human law is said to permit certain things, not as approving them, but as being unable to direct them. And many things are directed by the Divine law, which human law is unable to direct, because more things are subject to a higher than to a lower cause. Hence the very fact that human law does not meddle with matters it cannot direct, comes under the ordination of the eternal law. It would be different, were human law to approve what the eternal law condemns. Consequently it does not follow that human law is not derived from the eternal law, but that it is not on a perfect equality with it. Articulus 4 Article 4 Utrum necessaria et aeterna subiiciantur legi aeternae Whether necessary and eternal things are subject to the eternal law? Ad quartum sic proceditur. Videtur quod necessaria et aeterna subiiciantur legi aeternae. Omne enim quod rationabile est, rationi subditur. Sed voluntas divina est rationabilis, cum sit iusta. Ergo rationi subditur. Sed lex aeterna est ratio divina. Ergo voluntas Dei subditur legi aeternae. Voluntas autem Dei est aliquod aeternum. Ergo etiam aeterna et necessaria legi aeternae subduntur. Objection 1: It would seem that necessary and eternal things are subject to the eternal law. For whatever is reasonable is subject to reason. But the Divine will is reasonable, for it is just. Therefore it is subject to (the Divine) reason. But the eternal law is the Divine reason. Therefore God’s will is subject to the eternal law. But God’s will is eternal. Therefore eternal and necessary things are subject to the eternal law. Praeterea, quidquid subiicitur regi, subiicitur legi regis. Filius autem, ut dicitur I ad Cor. XV, subiectus erit Deo et patri, cum tradiderit ei regnum. Ergo filius, qui est aeternus, subiicitur legi aeternae. Obj. 2: Further, whatever is subject to the King, is subject to the King’s law. Now the Son, according to 1 Cor. 15:28,24, shall be subject . . . to God and the Father . . . when He shall have delivered up the Kingdom to Him. Therefore the Son, Who is eternal, is subject to the eternal law. Praeterea, lex aeterna est ratio divinae providentiae. Sed multa necessaria subduntur divinae providentiae, sicut permanentia substantiarum incorporalium et corporum caelestium. Ergo legi aeternae subduntur etiam necessaria. Obj. 3: Further, the eternal law is Divine providence as a type. But many necessary things are subject to Divine providence: for instance, the stability of incorporeal substances and of the heavenly bodies. Therefore even necessary things are subject to the eternal law. Sed contra, ea quae sunt necessaria, impossibile est aliter se habere, unde cohibitione non indigent. Sed imponitur hominibus lex ut cohibeantur a malis, ut ex supradictis patet. Ergo ea quae sunt necessaria, legi non subduntur. On the contrary, Things that are necessary cannot be otherwise, and consequently need no restraining. But laws are imposed on men, in order to restrain them from evil, as explained above (Q92, A2). Therefore necessary things are not subject to the eternal law. Respondeo dicendum quod, sicut supra dictum est, lex aeterna est ratio divinae gubernationis. Quaecumque ergo divinae gubernationi subduntur, subiiciuntur etiam legi aeternae, quae vero gubernationi aeternae non subduntur, neque legi aeternae subduntur. Horum autem distinctio attendi potest ex his quae circa nos sunt. Humanae enim gubernationi subduntur ea quae per homines fieri possunt, quae vero ad naturam hominis pertinent, non subduntur gubernationi humanae, scilicet quod homo habeat animam, vel manus aut pedes. Sic igitur legi aeternae subduntur omnia quae sunt in rebus a Deo creatis, sive sint contingentia sive sint necessaria, ea vero quae pertinent ad naturam vel essentiam divinam, legi aeternae non subduntur, sed sunt realiter ipsa lex aeterna. I answer that, As stated above (A1), the eternal law is the type of the Divine government. Consequently whatever is subject to the Divine government, is subject to the eternal law: while if anything is not subject to the Divine government, neither is it subject to the eternal law. The application of this distinction may be gathered by looking around us. For those things are subject to human government, which can be done by man; but what pertains to the nature of man is not subject to human government; for instance, that he should have a soul, hands, or feet. Accordingly all that is in things created by God, whether it be contingent or necessary, is subject to the eternal law: while things pertaining to the Divine Nature or Essence are not subject to the eternal law, but are the eternal law itself. Ad primum ergo dicendum quod de voluntate Dei dupliciter possumus loqui. Uno modo, quantum ad ipsam voluntatem, et sic, cum voluntas Dei sit ipsa eius essentia, non subditur gubernationi divinae neque legi aeternae, sed est idem quod lex aeterna. Alio modo possumus loqui de voluntate divina quantum ad ipsa quae Deus vult circa creaturas, quae quidem subiecta sunt legi aeternae, inquantum horum ratio est in divina sapientia. Et ratione horum, voluntas Dei dicitur rationabilis. Alioquin, ratione sui ipsius, magis est dicenda ipsa ratio. Reply Obj. 1: We may speak of God’s will in two ways. First, as to the will itself: and thus, since God’s will is His very Essence, it is subject neither to the Divine government, nor to the eternal law, but is the same thing as the eternal law. Second, we may speak of God’s will, as to the things themselves that God wills about creatures; which things are subject to the eternal law, insofar as they are planned by Divine Wisdom. In reference to these things God’s will is said to be reasonable: though regarded in itself it should rather be called their type. Ad secundum dicendum quod filius Dei non est a Deo factus, sed naturaliter ab ipso genitus. Et ideo non subditur divinae providentiae aut legi aeternae, sed magis ipse est lex aeterna per quandam appropriationem, ut patet per Augustinum, in libro de vera Relig. Dicitur autem esse subiectus patri ratione humanae naturae, secundum quam etiam pater dicitur esse maior eo. Reply Obj. 2: God the Son was not made by God, but was naturally born of God. Consequently He is not subject to Divine providence or to the eternal law: but rather is Himself the eternal law by a kind of appropriation, as Augustine explains (De Vera Relig. xxxi). But He is said to be subject to the Father by reason of His human nature, in respect of which also the Father is said to be greater than He. Tertium concedimus, quia procedit de necessariis creatis. The third objection we grant, because it deals with those necessary things that are created. Ad quartum dicendum quod, sicut philosophus dicit, in V Metaphys., quaedam necessaria habent causam suae necessitatis, et sic hoc ipsum quod impossibile est ea aliter esse, habent ab alio. Et hoc ipsum est cohibitio quaedam efficacissima, nam quaecumque cohibentur, intantum cohiberi dicuntur, inquantum non possunt aliter facere quam de eis disponatur. Reply Obj. 4: As the Philosopher says (Metaph. v, text. 6), some necessary things have a cause of their necessity: and thus they derive from something else the fact that they cannot be otherwise. And this is in itself a most effective restraint; for whatever is restrained, is said to be restrained insofar as it cannot do otherwise than it is allowed to. Articulus 5 Article 5 Utrum naturalia contingentia subsint legi aeternae Whether natural contingents are subject to the eternal law? Ad quintum sic proceditur. Videtur quod naturalia contingentia non subsint legi aeternae. Promulgatio enim est de ratione legis, ut supra dictum est. Sed promulgatio non potest fieri nisi ad creaturas rationales, quibus potest aliquid denuntiari. Ergo solae creaturae rationales subsunt legi aeternae. Non ergo naturalia contingentia. Objection 1: It would seem that natural contingents are not subject to the eternal law. Because promulgation is essential to law, as stated above (Q90, A4). But a law cannot be promulgated except to rational creatures, to whom it is possible to make an announcement. Therefore none but rational creatures are subject to the eternal law; and consequently natural contingents are not. Praeterea, ea quae obediunt rationi, participant aliqualiter ratione, ut dicitur in I Ethic. Lex autem aeterna est ratio summa, ut supra dictum est. Cum igitur naturalia contingentia non participent aliqualiter ratione, sed penitus sint irrationabilia, videtur quod non subsint legi aeternae. Obj. 2: Further, Whatever obeys ratio partakes somewhat of reason, as stated in Ethic. i. But the eternal law, is the supreme ratio, as stated above (A1). Since then natural contingents do not partake of reason in any way, but are altogether void of reason, it seems that they are not subject to the eternal law.