Part II (Pars Prima Secundae) Part 147 (2/2)
Reply Obj. 2: The saying of the Philosopher is to be understood of things that are naturally just, not as general principles, but as conclusions drawn from them, having rect.i.tude in the majority of cases, but failing in a few.
Reply Obj. 3: As, in man, reason rules and commands the other powers, so all the natural inclinations belonging to the other powers must needs be directed according to reason. Wherefore it is universally right for all men, that all their inclinations should be directed according to reason.
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FIFTH ARTICLE [I-II, Q. 94, Art. 5]
Whether the Natural Law Can Be Changed?
Objection 1: It would seem that the natural law can be changed.
Because on Ecclus. 17:9, ”He gave them instructions, and the law of life,” the gloss says: ”He wished the law of the letter to be written, in order to correct the law of nature.” But that which is corrected is changed. Therefore the natural law can be changed.
Obj. 2: Further, the slaying of the innocent, adultery, and theft are against the natural law. But we find these things changed by G.o.d: as when G.o.d commanded Abraham to slay his innocent son (Gen. 22:2); and when he ordered the Jews to borrow and purloin the vessels of the Egyptians (Ex. 12:35); and when He commanded Osee to take to himself ”a wife of fornications” (Osee 1:2). Therefore the natural law can be changed.
Obj. 3: Further, Isidore says (Etym. 5:4) that ”the possession of all things in common, and universal freedom, are matters of natural law.”
But these things are seen to be changed by human laws. Therefore it seems that the natural law is subject to change.
_On the contrary,_ It is said in the Decretals (Dist. v): ”The natural law dates from the creation of the rational creature. It does not vary according to time, but remains unchangeable.”
_I answer that,_ A change in the natural law may be understood in two ways. First, by way of addition. In this sense nothing hinders the natural law from being changed: since many things for the benefit of human life have been added over and above the natural law, both by the Divine law and by human laws.
Secondly, a change in the natural law may be understood by way of subtraction, so that what previously was according to the natural law, ceases to be so. In this sense, the natural law is altogether unchangeable in its first principles: but in its secondary principles, which, as we have said (A. 4), are certain detailed proximate conclusions drawn from the first principles, the natural law is not changed so that what it prescribes be not right in most cases. But it may be changed in some particular cases of rare occurrence, through some special causes hindering the observance of such precepts, as stated above (A. 4).
Reply Obj. 1: The written law is said to be given for the correction of the natural law, either because it supplies what was wanting to the natural law; or because the natural law was perverted in the hearts of some men, as to certain matters, so that they esteemed those things good which are naturally evil; which perversion stood in need of correction.
Reply Obj. 2: All men alike, both guilty and innocent, die the death of nature: which death of nature is inflicted by the power of G.o.d on account of original sin, according to 1 Kings 2:6: ”The Lord killeth and maketh alive.” Consequently, by the command of G.o.d, death can be inflicted on any man, guilty or innocent, without any injustice whatever. In like manner adultery is intercourse with another's wife; who is allotted to him by the law emanating from G.o.d. Consequently intercourse with any woman, by the command of G.o.d, is neither adultery nor fornication. The same applies to theft, which is the taking of another's property. For whatever is taken by the command of G.o.d, to Whom all things belong, is not taken against the will of its owner, whereas it is in this that theft consists. Nor is it only in human things, that whatever is commanded by G.o.d is right; but also in natural things, whatever is done by G.o.d, is, in some way, natural, as stated in the First Part, Q. 105, A. 6, ad 1.
Reply Obj. 3: A thing is said to belong to the natural law in two ways. First, because nature inclines thereto: e.g. that one should not do harm to another. Secondly, because nature did not bring in the contrary: thus we might say that for man to be naked is of the natural law, because nature did not give him clothes, but art invented them. In this sense, ”the possession of all things in common and universal freedom” are said to be of the natural law, because, to wit, the distinction of possessions and slavery were not brought in by nature, but devised by human reason for the benefit of human life.
Accordingly the law of nature was not changed in this respect, except by addition.
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SIXTH ARTICLE [I-II, Q. 94, Art. 6]
Whether the Law of Nature Can Be Abolished from the Heart of Man?
Objection 1: It would seem that the natural law can be abolished from the heart of man. Because on Rom. 2:14, ”When the Gentiles who have not the law,” etc. a gloss says that ”the law of righteousness, which sin had blotted out, is graven on the heart of man when he is restored by grace.” But the law of righteousness is the law of nature. Therefore the law of nature can be blotted out.
Obj. 2: Further, the law of grace is more efficacious than the law of nature. But the law of grace is blotted out by sin. Much more therefore can the law of nature be blotted out.
Obj. 3: Further, that which is established by law is made just. But many things are enacted by men, which are contrary to the law of nature. Therefore the law of nature can be abolished from the heart of man.
_On the contrary,_ Augustine says (Confess. ii): ”Thy law is written in the hearts of men, which iniquity itself effaces not.” But the law which is written in men's hearts is the natural law. Therefore the natural law cannot be blotted out.
_I answer that,_ As stated above (AA. 4, 5), there belong to the natural law, first, certain most general precepts, that are known to all; and secondly, certain secondary and more detailed precepts, which are, as it were, conclusions following closely from first principles. As to those general principles, the natural law, in the abstract, can nowise be blotted out from men's hearts. But it is blotted out in the case of a particular action, in so far as reason is hindered from applying the general principle to a particular point of practice, on account of concupiscence or some other pa.s.sion, as stated above (Q. 77, A. 2). But as to the other, i.e. the secondary precepts, the natural law can be blotted out from the human heart, either by evil persuasions, just as in speculative matters errors occur in respect of necessary conclusions; or by vicious customs and corrupt habits, as among some men, theft, and even unnatural vices, as the Apostle states (Rom. i), were not esteemed sinful.
Reply Obj. 1: Sin blots out the law of nature in particular cases, not universally, except perchance in regard to the secondary precepts of the natural law, in the way stated above.
Reply Obj. 2: Although grace is more efficacious than nature, yet nature is more essential to man, and therefore more enduring.
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