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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.
Objection 2: Further, the slaying of the innocent, adultery, and
theft are against the natural law. But we find these things changed by
God: as when God commanded Abraham to slay his innocent son (Gn.
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.
Objection 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 (Article 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 (Article 4).
Reply to Objection 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 to Objection 2: All men alike, both guilty and innocent,
die the death of nature: which death of nature is inflicted by the
power of God on account of original sin, according to 1 Kgs.
2:6: "The Lord killeth and maketh alive." Consequently, by
the command of God, 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 God. Consequently intercourse with any woman, by the
command of God, 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 God, 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 God is right; but also in natural things, whatever is
done by God, is, in some way, natural, as stated in the FP,
Question 105, Article 6, ad 1.
Reply to Objection 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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