HKB
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Often appears with: natural law and higher law · justice as a virtue · custom and unwritten law · the problem of evil and theodicy · the nature and attributes of God · temples, shrines, and sacred places · slavery as right of nations · slavery and bondage · right of nations vs natural right · relations between man and man · public worship uniformity · providence and divine governance
Usually: detachment (5) · argument (2) · commentary or gloss (1) · description (1) · reflection (1) · crisis of belief (1)
“And because a Common-wealth is but one Person, it ought also to exhibite to God but one Worship; which then it doth, when it commandeth it to be exhibited by Private men, Publiquely.” Thomas Hobbes, Leviathan · insight
“Hitherto I have devoted myself to giving a full and clear exposition of this whole subject... it will be well to give an account of the chief objections that are dispersed through his works, and to add my answers.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · observation
“When therefore the moral precepts are fixed by Divine institution in matters relating to man's subordination to God, they are called "ceremonial" precepts: but when they refer to man's relations to other men, they are called "judicial" precepts.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
He defines divine law by natural reason and explains honor and worship as inward esteem and outward signs, distinguishing naturally meaningful from institution-based, commanded from voluntary, and public from private worship.
we look for any benefit. And this is properly Worship: in which sense Publicola, is understood for a Worshipper of the People, and Cultus Dei, for the Worship of God. Severall Signes Of Honour From internall Honour, consisting in the opinion of Power and Goodnesse, arise three Passions; Love, which hath reference to Goodnesse; and Hope, and Fear, that relate to Power: And three parts of externall worship; Praise, M…
The argument here maintains that ceremonial and judicial precepts derive their force from institution, whereas moral precepts derive efficacy from natural reason and can be understood even without their explicit promulgation.
that the ceremonial and judicial precepts are determinations of the precepts of the decalogue, not by reason of a natural instinct, as in the case of the superadded moral precepts. Reply Obj. 3: The precepts of a law are ordained for the common good, as stated above (Q. 90, A. 2). And since those virtues which direct our conduct towards others pertain directly to the common good, as also does the virtue of chastity,…
The Summa defines judicial precepts as those binding by divine or human institution and directing human relations to one another, not moral precepts derived solely from natural reason.
judgment between man and man." But judicial precepts are so called from "judgment." Therefore it seems that the judicial precepts were those which directed the relations between man and man. *I answer that,* As is evident from what we have stated above (Q. 95, A. 2; Q. 99, A. 4), in every law, some precepts derive their binding force from the dictate of reason itself, because natural reason dictates that something o…
It considers whether the “right of nations” matches natural right, rejecting the idea of total sameness by distinguishing natural right common to all animals from what human reason and resultant utility govern among men.
according to the Philosopher (Polit. i, 2). Now "slavery belongs to the right of nations," as Isidore states (Etym. v, 4). Therefore the right of nations is a natural right. Obj. 3: Further, right as stated above (A. 2) is divided into natural and positive. Now the right of nations is not a positive right, since all nations never agreed to decree anything by common agreement. Therefore the right of nations is a natu…
Beginning Part Two, he states his aim to answer Bayle’s objections about God’s moral cooperation with evil, defending his “rampart” of reasons and then laying out Bayle’s seven theological propositions.
to judge of the details of this matter: nevertheless we must do God justice so far as to believe that it comprised something other than what painters depict for us. 113. V. 'It has pleased him by his infinite mercy to deliver a very few men from this condemnation; and, leaving them exposed during this life to the corruption of sin and misery, he has given them aids which enable them to obtain the never-ending bliss …