MODULE 9: Ethical Framework: Thomas Aquinas’Natural Law

Module 9 tackles the moral philosophy of one of the greatest philosopher-theologican in the
middle ages, Saint Thomas Aquinas. In this module, we will trace the influence of Aristotle in
Thomas’ philosophy and point out what is “new” in it. As you come to understand Saint
Thomas’ concepts on morality and his method in knowing what is good, it is hoped that you
will come to appreciate him as one who taught us that divine union with God is not simply a
matter of faith, but also a matter of using the gift of reason.

Learning Outcomes:
At the end of Module 9, you should be able to:
1. trace the connections between the Eternal Law and Natural Law;
2. compare and contrast Aristotle and Saint Thomas’ concept of happiness and
goodness;
3. differentiate the cardinal virtues from the theological virtues; and
4. argue for the possibility or impossibility of “synderesis.”

 9. Thomas Aquinas and Natural Law

Thomas Aquinas (1225-1274 AD)

Acclaimed as the greatest theologian of mankind and well known as angelic doctor,
Thomas Aquinas teaches us that moral life is guided by God through our conscience, known
as “the little voice of God” in us. Through our conscience, we are directed towards happiness
which ultimately to attain perfection with God. Through our conscience, we are naturally
called to do good and avoid evil, which he calls synderesis. This natural tendency to do
good and avoid doing wrong is God’s will for man because God is already present in the life
of man. Through wise use of human freedom and intelligence which is given as gifts of God,
man is lead to enjoy the fullness of life by following an ethical life. This conscience resides in
the human heart where God speaks within a person. Thomas Aquinas believes that every
person is given by God an angel to protect him/her in order to follow God’s will by doing
good and avoiding evil; and from this view, he was given a title “Angelic Doctor” because
of his concept of angels guiding us towards God.

In philosophy which employs the natural powers of human reason alone in its
investigations, Aquinas followed fundamentally the teachings of his great predecessor,
Aristotle, whom he honored with the exclusive title, “The Philosopher”. However, St. Thomas
saw farther and beyond the vision of Aristotle who relied only on the natural powers of
human reason and experience in his search for truth. Like Aristotle, Aquinas proclaimed that
supremacy of reason in man, and maintained that man can know the truth with certainty
by the use of his reason. Yet Aquinas stressed that there are some truths which cannot be
known by human reason alone but can be known only with the aid of the light of divine
revelation. Yet, the two truths, i.e., those known through reason and divine revelation can

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 never contradict each other, because they emanate from the same source; God who is
TRUTH itself.

To illustrate, let us take up the concept of God by Aristotle. Man can know and validly
prove God’s existence by reasoning, as shown in the conclusions of Aristotle’s arguments to
prove the existence of God. For Aristotle, god is: Prime Mover, First Cause, Perfect Good,
Final Cause and Good of all Things. St. Thomas Aquinas upheld these arguments as valid and
true, and in fact adopted these proofs in his Quinque Viae (Five Ways) to prove God’s
existence. Yet, he saw their limitations: they do not reveal the nature of God as we know Him
from the Bible and Christian Teaching – as a Personal God, our loving Father, Redeemer and
Benefactor to whom we pray. The same limitation in knowledge is obtained in Aristotle’s
philosophy of man, particularly on the ultimate destiny of man. For instance, while there are
hints of the immortality of the soul of man in his writings, Aristotle never proved the immortality
of the soul as this lies beyond the comprehension of human reason.

Man has the natural inclination to be happy, but more than Aristotle, Thomas Aquinas
adhere that man seeks ultimate happiness in God, the Greatest Good (Summum Bonum).
Thus, faith and reason go together in seeking the truth of God. We can come to know God
through our conscience, the “little voice of God in us.” Obedience to Natural Law is rational
participation in the Eternal Law of God. Humans follow their conscience in caring for
themselves and for their fellow humans. Thus, the nuns, priests and monks may guard their
virginity without going against the Natural Law.

Here are partial lists that virtue ethics that a person can live for (Rachels, 176):

benevolence fairness patience

civility friendliness prudence
compassion generosity reasonableness
conscientiousness honesty self-discipline
cooperativeness industriousness self-reliance
courage justice tactfulness
courteousness loyalty thoughtfulness
dependability moderation tolerance

These character traits foster the development of a human person, fitting for the person
to have. It is always believed that virtues cannot be bought by any means because they are
carried through life, they cannot be bought by money but they can be taught to children,
and through constant practice, they can be learned and developed overtime. They are
inherent in a person. It is noticeable that a person is good by his actions, words, and ways of
doing things, and relating to people.

For Thomas Aquinas, we need to follow the law which is “a rule or body of rules that
tells individuals what they may and may not do.” Nevertheless, man has the gift of reason
and freedom to obey that which is good and just. The law is legislated by those given
authority for the sake of the common good; thus, the law is a human positive law because
it is crafted by the human mind. The human positive law is derived from the eternal law,

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 which according to Thomas Aquinas, “is God’s decree for the governance of the universe.”
The eternal law, however, is reflective of the natural law, which is a “pattern of necessary
and universal regularity and universal moral imperatives, a description of what ought to
happen in all human relationships.”

For Thomas Aquinas, natural law is the order of nature and like Aristotle, he taught that
the purpose of human life is happiness and that the goodness or badness of an action would
depend on this relation to that purpose. To follow the human nature which is to be rational,
the person should use his/her conscience as “little voice of God” “to do good and to avoid
evil” which he calls synderisis. It is human nature to understand so s/he can believe (Filipino:
Sundin ng tao ang konsensiya o ang kanyang kagandahang-loob para sa kanyang
ikaliligaya na kasama ang Diyos).

As human beings, it is not our nature to go against what nature provides. We do not
need to go against it but be satisfied with what it gives us. It is because “the natural law, in
its universal character, can in no way be blotted out from men’s hearts.” Epictetus has said
it, “Do not seek the good in external things; seek the good in yourselves: if you do not, you
will not find it.”

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means, electronic, mechanical, photocopying, recording, or otherwise of any part of this document, without the prior written permission of SLU, is strictly prohibited. 3