Adapted from Medieval Source Book
Much later in the Summa theologiae, Thomas turns to the problem of law. His treatment of the subject shows the coherence of Thomas' thought and his confidence in the ability of reason to guide us in making ethical decisions. The selection is reproduced here in streamlined form, with only the responsio sections included and with some articles omitted entirely.
Furthermore, since each part is ordered to the whole as imperfect to perfect, and since each single man is a part of the perfect community, law necessarily concerns itself particularly with communal happiness. Thus Aristotle, in defining legal matters, mentions both happiness and the political community, saying, "We term 'just' those legal acts which produce and preserve happiness and its components within the political community." For the state is a perfect community, as he says in his Politics.
In any genus, that which is called "most of all" is the principal of everything else in that genus, and everything else fits into the genus insofar as it is ordered to that thing. For example, fire, the hottest thing, is cause of heat in mixed bodies, which are said to be hot insofar as they share in fire. Thus, since law is called "most of all" in relation to the common good, no precept concerning action has the nature of law unless it is ordered to the common good.
Law is imposed on others as a rule and measure. A rule and measure is imposed by being applied to those who are ruled and measured. Thus in order for a law to have binding power - and this is an essential part of law - it must be applied to those who ought to be ruled by it. Such application comes about when the law is made known to those people through promulgation. Thus such promulgation is necessary if a law is to have binding force.
Thus from the four preceding articles we arrive at a definition of law: Law is nothing other than a certain ordinance of reason for the common good, promulgated by him who has care of the community.
The rational creature is subject to divine providence in a more excellent way than other beings, however, for he is a participant in providence, providing both for himself and for others. Thus he is a participant in that eternal reason through which he has a natural inclination to his proper act and end, and this participation of the rational creature in eternal law is called "natural law."
Thus the psalmist says, "Offer a sacrifice of justice" (Ps. 4:6) and then, as if someone were asking him what the works of justice are, he adds, "Many say, 'Who shows us good things?'" He replies, "The light of your countenance is impressed upon us, Lord," thus implying that the light of natural reason, by which we discern what is good and bad (which is the function of natural law), is nothing else than an impression of the divine light upon us.
Thus it is clear that natural law is nothing other than the rational creature's participation in the eternal law.
These particular determinations devised by human reason are called "human laws," provided that all the other conditions included in the definition of "law" are observed. Thus Tully says that "justice took its start from nature, then certain things became customary because of their usefulness. Later the things which started in nature and were approved by custom were sanctioned by fear and reverence for the law."
First, it is through law that man is directed to the acts which are proper to him in view of his ultimate end. If man were ordered only to an end which did not exceed his natural faculties, it would not be necessary for him to have any rational direction beyond natural law and that human law derived from it. Since, however, man is ordered to the end of eternal beatitude, which exceeds natural human faculties, it was necessary that he be directed to this end by divinely-given law in addition to natural and human law.
Second, due to the uncertainty of human judgment, particularly regarding contingent and particular things, there tend to be differing judgments regarding human acts, from which proceed diverse and contrary laws. Therefore, in order for man to be secure in the knowledge of what should be done and what avoided, it was necessary that his acts be directed by a divinely-given law which cannot err.
Third, man can make laws in those areas where he is competent to judge. His judgment does not extend to interior acts which lie hidden, however, but only to exterior acts which are apparent. Nevertheless, perfect virtue involves righteousness in both. Thus human law was unable to curb and direct internal acts sufficiently, and it was necessary that divine law supervene in this task.
Fourth, as Augustine says, human law cannot punish or prohibit all things that are evil, for in the process of removing evil it would also eliminate much that is good and impede the advancement of the common good, thus hurting society. Thus, in order to leave no evil unprohibited and unpunished, a divine law, through which all sins are punished, had to intervene.
These four causes are touched upon in the Psalm, where it is said (Ps. 18:8), "The law of the Lord is unspotted" (that is, permitting no foulness of sin), "converting souls" (because it directs not only exterior but also interior acts), "the testimony of the Lord is sure" (due to certainty of truth and rectitude), "giving wisdom to little ones" (insofar as it orders man to a supernatural and divine end).
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[It is customary to leave the word fomes untranslated. It literally means "kindling" or "tinder"; metaphorically, the idea is that the disordered human heart needs only a small spark of temptation to ignite sinful action.]
the law, as to its essence, resides in him that rules and measures; but, by way of participation, in that which is ruled and measured; so that every inclination or ordination which may be found in things subject to the law, is called a law by participation, as stated above (2; 90, 1 , ad 1). Now those who are subject to a law may receive a twofold inclination from the lawgiver. First, in so far as he directly inclines his subjects to something; sometimes indeed different subjects to different acts; in this way we may say that there is a military law and a mercantile law. Secondly, indirectly; thus by the very fact that a lawgiver deprives a subject of some dignity, the latter passes into another order, so as to be under another law, as it were: thus if a soldier be turned out of the army, he becomes a subject of rural or of mercantile legislation.
Accordingly under the Divine Lawgiver various creatures have various natural inclinations, so that what is, as it were, a law for one, is against the law for another: thus I might say that fierceness is, in a way, the law of a dog, but against the law of a sheep or another meek animal. And so the law of man, which, by the Divine ordinance, is allotted to him, according to his proper natural condition, is that he should act in accordance with reason: and this law was so effective in the primitive state, that nothing either beside or against reason could take man unawares. But when man turned his back on God, he fell under the influence of his sensual impulses: in fact this happens to each one individually, the more he deviates from the path of reason, so that, after a fashion, he is likened to the beasts that are led by the impulse of sensuality, according to Ps. 48:21: "Man, when he was in honor, did not understand: he hath been compared to senseless beasts, and made like to them."
So, then, this very inclination of sensuality which is called the "fomes," in other animals has simply the nature of a law (yet only in so far as a law may be said to be in such things), by reason of a direct inclination. But in man, it has not the nature of law in this way, rather is it a deviation from the law of reason. But since, by the just sentence of God, man is destitute of original justice, and his reason bereft of its vigor, this impulse of sensuality, whereby he is led, in so far as it is a penalty following from the Divine law depriving man of his proper dignity, has the nature of a law.
A law is nothing else than a dictate of reason in the ruler by whom his subjects are governed. Now the virtue of any subordinate thing consists in its being well subordinated to that by which it is regulated: thus we see that the virtue of the irascible and concupiscible faculties consists in their being obedient to reason; and accordingly "the virtue of every subject consists in his being well subjected to his ruler," as the Philosopher says (Polit. i). But every law aims at being obeyed by those who are subject to it. Consequently it is evident that the proper effect of law is to lead its subjects to their proper virtue: and since virtue is "that which makes its subject good," it follows that the proper effect of law is to make those to whom it is given, good, either simply or in some particular respect. For if the intention of the lawgiver is fixed on true good, which is the common good regulated according to Divine justice, it follows that the effect of the law is to make men good simply. If, however, the intention of the lawgiver is fixed on that which is not simply good, but useful or pleasurable to himself, or in opposition to Divine justice; then the law does not make men good simply, but in respect to that particular government. In this way good is found even in things that are bad of themselves: thus a man is called a good robber, because he works in a way that is adapted to his end.
Just as an assertion is a dictate of reason asserting something, so is a law a dictate of reason, commanding something. Now it is proper to reason to lead from one thing to another. Wherefore just as, in demonstrative sciences, the reason leads us from certain principles to assent to the conclusion, so it induces us by some means to assent to the precept of the law.
Now the precepts of law are concerned with human acts, in which the law directs, as stated above (90, A1,2; 91, 4). Again there are three kinds of human acts: for, as stated above (18, 8), some acts are good generically, viz. acts of virtue; and in respect of these the act of the law is a precept or command, for "the law commands all acts of virtue" (Ethic. v, 1). Some acts are evil generically, viz. acts of vice, and in respect of these the law forbids. Some acts are generically indifferent, and in respect of these the law permits; and all acts that are either not distinctly good or not distinctly bad may be called indifferent. And it is the fear of punishment that law makes use of in order to ensure obedience: in which respect punishment is an effect of law.
God, through his wisdom, is creator of all things and related to them as artist to work of art. He is also governor of all actions and activities found in individual creatures. Thus, just as the divine wisdom, insofar as all things were created by it, has the character of art, exemplar or idea, so also divine wisdom as moving all things to their proper end has the character of law. Accordingly the eternal law is nothing other than the pattern of divine wisdom according to which it directs all acts and motions.
Every knowledge of truth is a certain radiation of and participation in the eternal law, which is the unchangeable truth, as Augustine says. Everyone knows the truth to some extent, since at least the common principles of natural law are available to him. As for the rest, people know it in greater or lesser degree and thus know more or less of the eternal law.
Therefore, since the eternal law is a plan of government in the supreme governor, all plans of government in lesser governors must be derived from eternal law. All laws besides the eternal law are plans of this sort devised by inferior governors. Thus all laws are derived from eternal law insofar as they participate in right reason. That is why Augustine says that "in temporal law nothing is just and legitimate which men have not derived from eternal law."
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.
Just as man, by such precepts, impresses a kind of inward principle of actions on whoever is subject to him, so God imprints on the whole of nature the principles of his own proper actions, and thus he is said to command all of nature. As the psalmist says, "He has made a decree which will not pass away" (Ps. 148:6). For this reason all the movements and activities of nature are subject to eternal law. Thus irrational creatures are subject to eternal law inasmuch as they are moved by divine providence, though not by understanding of divine commandment as in the case of rational creatures.
Since a rational creature, in addition to what it shares in common with all creatures, has some special characteristics precisely because it is rational, it is subject to the eternal law in both ways. It has some knowledge of the eternal law, yet at the same time there is implanted in every rational creature a natural inclination to that which is consonant with eternal law. As Aristotle says, "We are naturally adapted to receive the virtues."
Each manner of participating in the eternal law is imperfect and corrupted in the wicked, for in them the natural inclination to virtue is corrupted by vicious habits and the natural knowledge of good is overshadowed by passions and sinful habits. Each manner is found in a more perfect condition in the good, for in them natural understanding of the good is supplemented by knowledge through faith and wisdom, while natural inclination toward good is supplemented by the inner power of grace and virtue.
Thus the good are perfectly subject to eternal law in the sense that they always act according to it. The evil are also subject to eternal law. They are imperfectly subject to it as far as their own actions are concerned, since they know the good imperfectly are imperfectly inclined to it. Nevertheless, this deficiency in their action is made up by the way they are acted upon, for they suffer the penalty decreed by the eternal law for those who do not fulfill its commandments.
A thing may be called a habit in two ways. First, properly and essentially: and thus the natural law is not a habit. For it has been stated above (90, 1, ad 2) that the natural law is something appointed by reason, just as a proposition is a work of reason. Now that which a man does is not the same as that whereby he does it: for he makes a becoming speech by the habit of grammar. Since then a habit is that by which we act, a law cannot be a habit properly and essentially.
Secondly, the term habit may be applied to that which we hold by a habit: thus faith may mean that which we hold by faith. And accordingly, since the precepts of the natural law are sometimes considered by reason actually, while sometimes they are in the reason only habitually, in this way the natural law may be called a habit. Thus, in speculative matters, the indemonstrable principles are not the habit itself whereby we hold those principles, but are the principles the habit of which we possess.
A thing is said to be self-evident in two ways, in itself and for us. A proposition is said to be self-evident because the predicate is contained in the definition of the subject; yet it will not be self-evident to someone who does not know the definition of the subject. Thus the proposition "man is rational" is self- evident because "rational" is part of the definition of man," but it is not self- evident to anyone who does not know what a man is.
Thus, as Boethius says, "Certain axioms or propositions are self-evident to all," and these are propositions the terms of which are understood by all, such as "the whole is greater than the part" or "things equal to a third thing are equal to one another." On the other hand, some propositions are self-evident only to the wise, who understand what the words mean. Thus, to anyone who knows that an angel is not a body, it is self-evident that an angel is not circumscriptively present in a place; yet that is not at all self-evident to the uneducated, who do not understand.
There is, however, a certain order to those things which fall within the apprehension of man. The first thing which falls within his apprehension is being, the notion of which is included in everything he apprehends. Thus the first in demonstrable principle, that the same thing cannot be simultaneously affirmed and denied, is based on the very notion of being and non-being, and all other principles are founded on this one, as Aristotle says.
Just as being is the first thing which falls within the apprehension as such, so good is the first thing to fall within the apprehension of practical reason, which is ordered to activity. For every agent pursues an end which is perceived as good. Thus the first principle for practical reason is a definition of the good, namely that "the good is that which all men seek after." Thus the first precept of the law is that "good is to be pursued and performed, evil avoided." On this principle is founded all others in natural law. Thus whatever practical reason recognizes to be good for man pertains to the precepts of natural law.
Since from this perspective the good is defined as an end to be pursued, while evil is defined as what is contrary to that end, reason naturally sees as good and therefore to be pursued all those things to which man has a natural inclination, while it sees the contraries of these things as evil and therefore to be avoided.
Thus the order of precepts in natural law follows the order of natural inclinations. First of all, within man there is an inclination to good according to the nature he shares in common with all substances. Every substance seeks to preserve its own being according to its nature. Because of this inclination, all the things through which man's life is preserved belong to natural law.
Second, within man there is an inclination to certain more special things according to the nature he has in common with other animals. Because of this inclination, those things which nature has taught to all animals are said to be part of natural law. This would include sexual intercourse, education of offspring, and the like.
Third, within man there is an inclination to good according to his own particular nature as rational. For example, he has a natural inclination to know the truth about God and to live in society. Inclinations of this sort also pertain to natural law, and thus it is part of natural law that man should shun ignorance, avoid offending those with whom he has to live, etc.
We may speak of virtuous acts in two ways: first, under the aspect of virtuous; secondly, as such and such acts considered in their proper species. If then we speak of acts of virtue, considered as virtuous, thus all virtuous acts belong to the natural law. For it has been stated (2) that to the natural law belongs everything to which a man is inclined according to his nature. Now each thing is inclined naturally to an operation that is suitable to it according to its form: thus fire is inclined to give heat. Wherefore, since the rational soul is the proper form of man, there is in every man a natural inclination to act according to reason: and this is to act according to virtue. Consequently, considered thus, all acts of virtue are prescribed by the natural law: since each one's reason naturally dictates to him to act virtuously. But if we speak of virtuous acts, considered in themselves, i.e. in their proper species, thus not all virtuous acts are prescribed by the natural law: for many things are done virtuously, to which nature does not incline at first; but which, through the inquiry of reason, have been found by men to be conducive to well-living.
Thus in speculative matters the same truth is found in premises and in conclusions, although the truth of the conclusions is not recognized by all, but only that of the premises, which are called "common notions." In matters of actions, however, truth or practical rectitude is not always the same in particular instances, but only in general premises. Moreover, even when there is the same rectitude in particular cases, it is not equally recognized by all.
Thus it is obvious that in the case of general premises there is always the same truth or rectitude, whether one is dealing with speculative or practical reason. In the case of speculative reason, particular conclusions are true in all cases, though their truth may not be equally recognized by all. A triangle always has three angles the sum of which is equal to two right angles, even though everyone does not know this. In the case of practical reason, however, particular conclusions are not true in every case, nor, even when they are, is their truth equally recognized.
It is invariably correct that we should act according to reason. It follows from this premise that goods held in trust should be returned to their owners, and such is, in fact, usually the case; yet some situations might occur in which it was harmful and therefore irrational to return goods held in trust. For example, the person might request his goods because he wanted to use them to attack his country. The more one descends to particular cases, the more the general rule admits exceptions, and one finds oneself stipulating that goods held in trust must be restored with such and such a guarantee or in such and such a way; for the more conditions are added, the more ways one finds in which the general rule can fail and the less helpful the general rule by itself becomes in deciding whether or not the goods should be returned.
Thus it must be said that in its general premises natural law is always the same in itself and is commonly seen to be such. In the particular determinations drawn from those general premises, natural law is the same in most cases and is so perceived by most people; yet in a few cases it can fail in itself because of particular impediments (just as the natural processes of generation and decay occasionally fail because of impediments), and it can also fail to be recognized as true because the reasons of some are distorted by passion, evil habits, or evil natural disposition. Thus Julius Caesar remarks that the Germans once did not regard theft as evil.
The second way is by subtraction, when something which used to be part of natural law ceases to be such. The first principles of natural law are absolutely immutable. Its secondary precepts, which we have described as certain particular conclusions close to first principles, cannot be changed in such a way that its application in the majority of cases is altered, but in some few cases it can be changed in some particular, due to some special causes impeding the normal observance of such precepts.
In the case of those young people who are inclined to acts of virtue by natural disposition, by habit, or by divine gift, paternal discipline in the form of friendly reminders will be sufficient. Nevertheless, since some are not easily moved by words because they are depraved and inclined to vice, it is necessary for such to be restrained from evil by force and fear, so that they will at least stop their evil-doing and leave others in peace, or perhaps eventually, by force of habit, be brought to do willingly what they formerly did through fear, thus becoming virtuous. This kind of training, which compels through fear of punishment, is the training of laws.
Thus it was necessary for peace and virtue that there be laws. As Aristotle says, "If man is perfected by virtue, he is the best animal. If he is separated from law and justice, he is the worst." Such is the case because man can use the weapons of reason, which other animals lack, to satisfy his lust and rage.
man has a natural aptitude for virtue; but the perfection of virtue must be acquired by man by means of some kind of training. Thus we observe that man is helped by industry in his necessities, for instance, in food and clothing. Certain beginnings of these he has from nature, viz. his reason and his hands; but he has not the full complement, as other animals have, to whom nature has given sufficiency of clothing and food. Now it is difficult to see how man could suffice for himself in the matter of this training: since the perfection of virtue consists chiefly in withdrawing man from undue pleasures, to which above all man is inclined, and especially the young, who are more capable of being trained. Consequently a man needs to receive this training from another, whereby to arrive at the perfection of virtue. And as to those young people who are inclined to acts of virtue, by their good natural disposition, or by custom, or rather by the gift of God, paternal training suffices, which is by admonitions. But since some are found to be depraved, and prone to vice, and not easily amenable to words, it was necessary for such to be restrained from evil by force and fear, in order that, at least, they might desist from evil-doing, and leave others in peace, and that they themselves, by being habituated in this way, might be brought to do willingly what hitherto they did from fear, and thus become virtuous. Now this kind of training, which compels through fear of punishment, is the discipline of laws. Therefore in order that man might have peace and virtue, it was necessary for laws to be framed: for, as the Philosopher says (Polit. i, 2), "as man is the most noble of animals if he be perfect in virtue, so is he the lowest of all, if he be severed from law and righteousness"; because man can use his reason to devise means of satisfying his lusts and evil passions, which other animals are unable to do.
But it should be noted that something can be derived from the natural law in two ways: First, as conclusions from premises; second, as determinations of certain generalities. The first way is similar to that in which conclusions are demonstratively derived from premises in the sciences. The second is similar to the way general ideas are given special shape in the arts, as when a builder decides that he will actualize the general form of a house by constructing this or that particular model.
Thus some laws are drawn as conclusions from the general principles of natural law. For example, "you must not commit murder" can be derived as a conclusion from "you must do harm to no one." Other laws are drawn from natural law by way of determination. For example, natural law requires that he who sins should be punished, but that he be punished by this or that punishment is a determination of natural law. Both are found in human law, but the first sort derive their strength, not only from the fact that they are legally enacted, but also from natural law itself. The second sort derive their strength only from human law.
Whatever is directed to an end should be proportioned to that end. The end of law is the common good, because, as Isidore says, "Law should be written, not for private gain, but for the general welfare of the citizens." Thus laws should be proportioned to the common good.
This good is comprised of many things, and thus law should take many different persons, occupations and situations into account. A political community is composed of many people and its good is secured through many actions. Nor is it created to last a short time, but for a very long time and through generations of citizens, as Augustine says.
Whatever is for an end should be proportionate to that end. Now the end of law
is the common good; because, as Isidore says (Etym. v, 21) that "law should be framed, not
for any private benefit, but for the common good of all the citizens." Hence human laws
should be proportionate to the common good. Now the common good comprises many things.
Wherefore law should take account of many things, as to persons, as to matters, and as to
times. Because the community of the state is composed of many persons; and its good is procured
by many actions; nor is it established to endure for only a short time, but to last for all
time by the citizens succeeding one another, as Augustine says (De Civ. Dei ii, 21; xxii, 6).
The power or possibility of action springs from an internal habit or disposition. Actions that are possible to a virtuous man are not possible to him who lacks the habit of virtue, any more than a boy can do all that a grown man can do. Thus the same law is not imposed on adults and children alike, and many things permitted to children are punished or at least blamed when performed by adults. Similarly, many things are permitted to men imperfect in virtue which would not be tolerated in more virtuous men.
Human law is imposed on the multitude, a part of which is composed of men imperfect in virtue. Thus all the vices from which the virtuous abstain are not punished by human law, but only the more grievous ones which most people can avoid, and especially those which can hurt others, without the prohibition of which human society could not be preserved. Thus homicide, theft and the like are prohibited by human law.
Law, however, is ordered to the common good. Thus there is no virtue the acts of which cannot be prescribed by law. Nevertheless, law does not prescribe every act of every virtue, but only those which are ordained to the common good, either immediately as when things are done directly for the common good, or mediately as when a lawgiver prescribes certain things pertaining to good discipline through which the citizens will be trained to preserve peace and justice.
Laws are said to be just either because of their end, when they are ordained to the common good; or because of their author, when the law does not exceed the power of the lawmaker; or because of their form, when burdens are distributed equitably among subjects for the common good. For since a man is part of the multitude, whatever he is or has belongs to the multitude as a part belongs to the whole. Thus nature inflicts harm on a part in order to save the whole. Accordingly laws which inflict burdens equitably are just, bind the conscience, and are legal laws.
Laws are unjust in two ways: First, they may be such because they oppose human good by denying the three criteria just mentioned. This can occur because of their end, when a ruler imposes burdens with an eye, not to the common good, but to his own enrichment or glory; because of their author, when someone imposes laws beyond the scope of his authority; or because of their form, when burdens are inequitably distributed, even if they are ordered to the common good. Such decrees are not so much laws as acts of violence, because, as Augustine says, "An unjust law does not seem to be a law at all." Such laws do not bind the conscience, except perhaps to avoid scandal or disturbance, on account of which one should yield his right. As Christ says, "If someone forces you to go a mile, go another two with him; and if he takes your tunic, give him your pallium" (Mtt. 5:40f.).
Second, laws may be unjust because they are opposed to the divine good, as when the laws of tyrants lead men to idolatry or to something else contrary to divine law. Such laws must never be observed, because "one must obey God rather than men" (Acts 5:29).
The notion of law contains two things: first, that it is a rule of human acts; secondly, that it has coercive power. Wherefore a man may be subject to law in two ways. First, as the regulated is subject to the regulator: and, in this way, whoever is subject to a power, is subject to the law framed by that power. But it may happen in two ways that one is not subject to a power. In one way, by being altogether free from its authority: hence the subjects of one city or kingdom are not bound by the laws of the sovereign of another city or kingdom, since they are not subject to his authority. In another way, by being under a yet higher law; thus the subject of a proconsul should be ruled by his command, but not in those matters in which the subject receives his orders from the emperor: for in these matters, he is not bound by the mandate of the lower authority, since he is directed by that of a higher. In this way, one who is simply subject to a law, may not be a subject thereto in certain matters, in respect of which he is ruled by a higher law.
Secondly, a man is said to be subject to a law as the coerced is subject to the coercer. In this way the virtuous and righteous are not subject to the law, but only the wicked. Because coercion and violence are contrary to the will: but the will of the good is in harmony with the law, whereas the will of the wicked is discordant from it. Wherefore in this sense the good are not subject to the law, but only the wicked.
It often happens that a law aimed at the general welfare is useful in most cases and yet on occasion is very harmful. Because a legislator cannot foresee all possible individual cases, he promulgates a law which fits the majority of cases, having the common good in mind. If a case emerges in which the law is harmful to the common good, it should not be observed. For example, if a law says that the gates of a certain besieged city should remain closed, such a law is beneficial to the city in most cases; yet if the enemy is pursuing some of the very citizens by whom the city is defended, refusal to open the gates and let them in would be harmful to the city. In such cases, the gates should be opened despite the letter of the law, in order to attain the common good intended by the legislator.
Note, though, that if obedience to the letter of the law involves no immediate danger calling for instant remedy, not everyone is competent to decide what is good or bad for the city, but only the leaders, who have authority to dispense with the law in such cases. If it is indeed a matter of immediate danger allowing no time to consult a superior, such necessity carries its own dispensation, for necessity knows no law.
On the part of reason, it can be changed because it seems natural for human reason to advance gradually from the imperfect to the perfect. Thus we see in the speculative sciences that the early philosophers produced imperfect teachings which were later improved by their successors. So also in the practical realm, those who first tried to discover what was beneficial for human community, being unable to think everything through by themselves, created imperfect situations which were lacking in many ways. These institutions were then altered by subsequent lawmakers, producing institutions which departed from the common good in fewer instances.
On the part of the men whose activities are regulated by law, a law is rightly changed when there is a change in the conditions of men, for different things are expedient in accordance with different conditions. Augustine offers the following example: "If the people are moderate, responsible, and careful guardians of the common good, it is proper to enact a law allowing them to choose magistrates through whom the commonwealth can be administered. If, however, in time the people become corrupted and sell their votes, entrusting the government to scoundrels and criminals, they forfeit their power to elect public officials and the right devolves upon a few good men.
Such may be the case if some great and evident benefit is derived from the new law, or if some extreme emergency is occasioned by the fact that the existing law is clearly unjust or its observance extremely harmful new laws the benefit to be derived should be evident before one dispenses with a law that was long considered just.
All law proceeds from the reason and will of the lawgiver; the Divine and natural laws from the reasonable will of God; the human law from the will of man, regulated by reason. Now just as human reason and will, in practical matters, may be made manifest by speech, so may they be made known by deeds: since seemingly a man chooses as good that which he carries into execution. But it is evident that by human speech, law can be both changed and expounded, in so far as it manifests the interior movement and thought of human reason. Wherefore by actions also, especially if they be repeated, so as to make a custom, law can be changed and expounded; and also something can be established which obtains force of law, in so far as by repeated external actions, the inward movement of the will, and concepts of reason are most effectually declared; for when a thing is done again and again, it seems to proceed from a deliberate judgment of reason. Accordingly, custom has the force of a law, abolishes law, and is the interpreter of law.
Dispensation, properly speaking, denotes a measuring out to individuals of some common goods:
thus the head of a household is called a dispenser, because to each member of the household he
distributes work and necessaries of life in due weight and measure. Accordingly in every
community a man is said to dispense, from the very fact that he directs how some general
precept is to be fulfilled by each individual. Now it happens at times that a precept, which is
conducive to the common weal as a general rule, is not good for a particular individual, or in
some particular case, either because it would hinder some greater good, or because it would be
the occasion of some evil, as explained above (Question [96], Article [6]). But it
would be dangerous to leave this to the discretion of each individual, except perhaps by reason
of an evident and sudden emergency, as stated above (Question [96], Article [6]).
Consequently he who is placed over a community is empowered to dispense in a human law that
rests upon his authority, so that, when the law fails in its application to persons or
circumstances, he may allow the precept of the law not to be observed. If however he grant this
permission without any such reason, and of his mere will, he will be an unfaithful or an
imprudent dispenser: unfaithful, if he has not the common good in view; imprudent, if he
ignores the reasons for granting dispensations. Hence Our Lord says (Lk. 12:42): "Who, thinkest thou, is
the faithful and wise dispenser [Douay: steward], whom his lord setteth over his family?"