Aquinas' Natural Law: Law's and Precepts

 Aquinas' Natural Law is a deontological theory, meaning it is a normative ethical theory that focuses on duty and rules that govern how a person should behave.

It is built upon the idea that the universe has a natural order that works to achieve a telos (end/purpose/aim). Unlike Aristotle, he argued that this aim is to be united with the Christian G-d (the Beatific Vision). Human flourishing and well-being are vital to this, but the true realisation of it is to be found in G-d.

It is often seen as moral absolutist, because the emphasis is often on their Primary Precepts and their corresponding moral obligations, hence why it is seen as deontological.

While it is the approach adopted by the Catholic Church, it is not the only kind of Natural Law. It was built on Aristotle's work and has since been developed by other scholars.

Aristotle argued that there is something in human nature distinguishing us from other creatures, revolving around our status as rational creatures. The difficulty with this is that human reasoning is flawed and often easily corruptible. Therefore, gradually, Natural Law concerned itself with a narrower understanding of what is "correct reasoning".

Aquinas' Four Levels of Law

Aquinas outlined his Natural Law in Summa Theologica. He wanted to show that while law takes different forms and levels, they do not conflict with each other and instead form a hierarchy.

He, alongside many other medieval followers, argued that at the heart of nature there is an unchanging Eternal Law which no human can understand completely. Humanity can only discern a partial reflection of Eternal Law through the three other levels: Divine Law, Natural Law, and Human Law.

Eternal Law is best understood as being reflected in the physical laws of nature, and it cannot be violated. It is G-d's created plan that directs creation towards its purpose. The laws of physics and motion may be understood as a reflection of Eternal Law.

Divine Law is the laws given to humanity through G-d's special revelation. They are mostly found in scripture, or sometimes through the direct intervention of the Holy Spirit. They develop Eternal Law, but never conflict with it, because G-d will not command anything that is logically impossible or against G-d's nature. It is inerrant - without error.

Divine Law directs human action in a way Human Law cannot, for example, while humans can create laws that govern what acts we should or should not do, it cannot govern our intentions or thoughts as Divine Law can, instructing us against jealousy or lust. It has authority, is ever wrong, and directs us to our G-d-given purpose: to achieve eternal happiness in union with G-d after death in the beatific vision.

Natural Law is the first principle or starting point for working out what is good or evil using recta ratio (right reason). All creatures have a purpose inherent to their nature, but humanity is different because we were created imago dei (in the image of G-d, b'tzelem eloh-m) making us free, rational, and self-conscious.

Humans are not free to choose for ourselves what is good or bad, as Natural Law is subject to the force of Eternal Law and actions can be good or evil in themselves. Humans are free to decide whether they direct themselves towards their created purpose or turn away from G-d.

Human Law is made for ciil communities in the same way Divine Law is made for the community of humans in relation to G-d. While Eternal Law does not change or flex to individual cases, Human Law adapts as society changes. It is, however, not inerrant, and can conflict with Eternal Law, making them "wrong". Good Human Law aligns with Eternal Law and is discoverable through human reason.

Primary Precepts

Primary Precepts are not themselves a result of reason as they are underived moral princples/self-evident truths established by G-d. However, they are relevant to everyone and applied thorugh reason.

They are:

1. Preservation of life
2. Reproduction
3. Education of Children
4. Worshipping and Knowing G-d
5. Living Peacefully, Cooperatively, and Orderly in Society

All creatures are naturally inclined to the first 3, but human beings alone are naturally inclined to the last 2 because they are specific to our nature as rational beings.

From these, the secondary precepts are deduced by reason, forming firm and established guidance. For example, the secondary precept, "do not steal" reflects the Primary Precept of "ordered living in society". The process of applying primary precepts and developing secondary precepts is known as "casuistry." Secondary precepts are not exceptionless, while Primary Precepts always are.

QUOTE BANK!!

Cicero: "True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrong doing by its prohibitions."

Aquinas: "So then no one can know the eternal law, as it is in itself, except the blessed who see G-d in G-d's 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."

Aquinas: "that no evil might remain unforbidden and unpunished, it was necessary for the Divine law to supervene whereby all sins are forbidden."

Aquinas: "Natural Law is nothing else than the rational creature's participation of the eternal law."

Aquinas: "If in any point it deflects from the law of nature, it is no longer a law but a perversion of law."

Aquinas: "Natural law is the same for all men, there is a single standard of truth and right for everyone, which is known by everyone."

Aquinas: "Every judgement of conscience is obligatory, in such wise that he who acts against his conscience always sins."