Aquinas: summa/english/FS_vi.html comparison

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date	Sat, 10 Sep 2022 09:56:59 +0000
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 the first principles of human actions.
 </p>
 <p id="FS_Q94_A1-p10">
 <b>Reply to Objection 3:</b> This argument proves that the natural law is held habitually; and this is granted.
 </p>
-<p id="FS_Q94_A1-p11"> To the argument advanced in the contrary sense we reply that sometimes a man is unable to make use of that which is in him
+<p id="FS_Q94_A1-p11">
+<b>Reply to Objection 4:</b> To the argument advanced in the contrary sense we reply that sometimes a man is unable to make use of that which is in him
 habitually, on account of some impediment: thus, on account of sleep, a man is unable to use the habit of science. In like
 manner, through the deficiency of his age, a child cannot use the habit of understanding of principles, or the natural law,
 which is in him habitually.
 </p>
 <p id="FS_Q94_A1-p12"></p>
 to place and time." The remaining words, "necessary, useful," etc. mean that law should further the common weal: so that
 "necessity" refers to the removal of evils; "usefulness" to the attainment of good; "clearness of expression," to the need
 of preventing any harm ensuing from the law itself. And since, as stated above (
 <a id="FS_Q95_A3-p8.1" shape="rect" href="summa.FS_Q90_A2.html">Q[90], A[2]</a>), law is ordained to the common good, this is expressed in the last part of the description.
 </p>
-<p id="FS_Q95_A3-p9"> This suffices for the Replies to the Objections.</p>
+<p id="FS_Q95_A3-p9">
+<b>Reply to Objections:</b> This suffices for the Replies to the Objections.</p>
 <p id="FS_Q95_A3-p10"></p>
 <p id="FS_Q95_A3-p11"></p>
 <a href="summa.FS_Q95_A2.html"></a>
 <a href="summa.FS_Q95_A4.html"></a>
 </div>
 <p id="FS_Q95_A4-p11">
 <b>Reply to Objection 1:</b> The law of nations is indeed, in some way, natural to man, in so far as he is a reasonable being, because it is derived from
 the natural law by way of a conclusion that is not very remote from its premises. Wherefore men easily agreed thereto. Nevertheless
 it is distinct from the natural law, especially it is distinct from the natural law which is common to all animals.
 </p>
-<p id="FS_Q95_A4-p12"> The Replies to the other Objections are evident from what has been said.</p>
+<p id="FS_Q95_A4-p12">
+<b>Reply to Objections 2--4:</b> The Replies to the other Objections are evident from what has been said.</p>
 <p id="FS_Q95_A4-p13"></p>
 <p id="FS_Q95_A4-p14"></p>
 <a href="summa.FS_Q95_A3.html"></a>
 <a href="summa.FS_Q96.html"></a>
 </div>
 should be changed. But "laws derive very great force from custom," as the Philosopher states (Polit. ii, 5): consequently
 they should not be quickly changed.
 </p>
 <p id="FS_Q97_A2-p8">
 <b>Reply to Objection 2:</b> This argument proves that laws ought to be changed: not in view of any improvement, but for the sake of a great benefit or
-in a case of great urgency, as stated above. This answer applies also to the Third Objection.
+in a case of great urgency, as stated above.
 </p>
-<p id="FS_Q97_A2-p9"></p>
+<p id="FS_Q97_A2-p9"><b>Reply to Objection 3:</b> This answer applies also to the Third Objection.</p>
 <p id="FS_Q97_A2-p10"></p>
 <a href="summa.FS_Q97_A1.html"></a>
 <a href="summa.FS_Q97_A3.html"></a>
 </div>
 <div id="FS_Q97_A3" class="div4">
 <p id="FS_Q99_A5-p12">
 <b>Reply to Objection 1:</b> Justice alone, of all the virtues, implies the notion of duty. Consequently moral matters are determinable by law in so far
 as they belong to justice: of which virtue religion is a part, as Tully says (De Invent. ii). Wherefore the legal just cannot
 be anything foreign to the ceremonial and judicial precepts.
 </p>
-<p id="FS_Q99_A5-p13"> The Replies to the other Objections are clear from what has been said.</p>
+<p id="FS_Q99_A5-p13"> <b>Reply to Objections 2--4:</b> The Replies to the other Objections are clear from what has been said.</p>
 <p id="FS_Q99_A5-p14"></p>
 <p id="FS_Q99_A5-p15"></p>
 <a href="summa.FS_Q99_A4.html"></a>
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 </div>
 wise: e.g. "Rise up before the hoary head, and honor the person of the aged man," and the like. And there are some things,
 to
 judge of which, human reason needs Divine instruction, whereby we are taught about the things of God: e.g. "Thou shalt not
 make to thyself a graven thing, nor the likeness of anything; Thou shalt not take the name of the Lord thy God in vain."
 </p>
-<p id="FS_Q100_A1-p8"> This suffices for the Replies to the Objections.</p>
+<p id="FS_Q100_A1-p8"><b>Reply to Objections</b> This suffices for the Replies to the Objections.</p>
 <p id="FS_Q100_A1-p9"></p>
 <p id="FS_Q100_A1-p10"></p>
 <a href="summa.FS_Q100.html"></a>
 <a href="summa.FS_Q100_A2.html"></a>
 </div>
 <p id="FS_Q100_A2-p9">
 <b>Reply to Objection 2:</b> Justice properly so called regards the duty of one man to another: but all the other virtues regard the duty of the lower
 powers to reason. It is in relation to this latter duty that the Philosopher speaks (Ethic. v, 11) of a kind of metaphorical
 justice.
 </p>
-<p id="FS_Q100_A2-p10"> The Reply to the Third Objection is clear from what has been said about the different kinds of community.</p>
+<p id="FS_Q100_A2-p10"> <b>Reply to Objection 3</b>The Reply to the Third Objection is clear from what has been said about the different kinds of community.</p>
 <p id="FS_Q100_A2-p11"></p>
 <p id="FS_Q100_A2-p12"></p>
 <a href="summa.FS_Q100_A1.html"></a>
 <a href="summa.FS_Q100_A3.html"></a>
 </div>
 <b>Reply to Objection 6:</b> As stated above (
 <a id="FS_Q100_A5-p19.1" shape="rect" href="summa.FS_Q25_A1.html">Q[25], A[1]</a>), all the passions of the irascible faculty arise from the passions of the concupiscible part. Hence, as the precepts of
 the decalogue are, as it were, the first elements of the Law, there was no need for mention of the irascible passions, but
 only of the concupiscible passions.
 </p>
-<p id="FS_Q100_A5-p20"></p>
 <p id="FS_Q100_A5-p21"></p>
 <a href="summa.FS_Q100_A4.html"></a>
 <a href="summa.FS_Q100_A6.html"></a>
 </div>
 <div id="FS_Q100_A6" class="div4">
 of signs by means of sensible figures.
 </p>
 <p id="FS_Q101_A2-p12">
 <b>Reply to Objection 3:</b> Augustine is speaking there of internal worship; to which, however, external worship should be ordained, as stated above.
 </p>
-<p id="FS_Q101_A2-p13"> The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual
+<p id="FS_Q101_A2-p13"> <b>Reply to Objection 4</b> The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual
 worship of God.
 </p>
 <p id="FS_Q101_A2-p14"></p>
 <p id="FS_Q101_A2-p15"></p>
 <a href="summa.FS_Q101_A1.html"></a>
 man to be cleansed is moistened with some the blood and oil, in order to strengthen his hearing against harmful words;
 and the thumb and toe of his right hand and foot are moistened that his deeds may be holy. Other matters pertaining to this
 purification, or to that also of any other uncleannesses, call for no special remark, beyond what applies to other sacrifices,
 whether for sins or for trespasses.
 </p>
-<p id="FS_Q102_A5-p39"> Reply OBJ 8 and 9: Just as the people were initiated by circumcision to the divine worship, so were the ministers by some
+<p id="FS_Q102_A5-p39"><b>Reply to Objections 8&amp;9</b> Just as the people were initiated by circumcision to the divine worship, so were the ministers by some
 special purification or consecration: wherefore they are commanded to be separated from other men, as being specially deputed,
 rather than others, to the ministry of the divine worship. And all that was done touching them in their consecration or institution,
 was with a view to show that they were in possession of a prerogative of purity, power and dignity.
 Hence three things were done in the institution of ministers: for first, they were purified; secondly, they were adorned [*'Ornabantur.'
 Some editions have 'ordinabantur'---'were ordained': the former reading is a reference to

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