P. 116 16.
P. 118 just or not unjust?
P. 119 "dispensations from natural law"?
P. 119 footnote 6
P. 120 "human law ought to be a participation therein [in eternal law]" Platonic
P. 121 fasting
P. 122 "permission of an evil deed may in itself be good, and as much as God wills it shall be granted;" Cf. Nephi killing Laban
P. 123 "For law cannot be an absolute conformity with reason, unless it is just in every respect." Cf. Cicero ("recta ratio naturae congruens") and (as mentioned by Suárez) St Thomas (I.-II, qu. 95, art. 3)
P. 123 "Isidore ... requires of law 'that that should be in harmony with religion' ... however, this correspondence consists simply a in not prescribing what divine law prohibits, and then not prohibiting what divine law prescribes;
"It is also possible to understand religion more exactly, is the true mode of worshiping the true God."
P. 123-24 "the natural law ... prescribes as a principal requirement, the worship of God. ... (Romans, Chap. i [vv. 20, 21])"
P. 125 footnote 14
P. 125-26 "every law is a species of instruction for the subjects" . . . "instruction in habits of conduct . . . in consonance with discipline . . . which promotes virtue"
P. 126 "'that it shall be conducive to welfare'" . . . "spriritual welfare"
P. 126 footnote 16
P. 133 "'[law must be] in harmony with nature and with the custom of the country, and suitable to the time and place.'"
P. 133 "For that which does not fall within the realm of freedom does not fall withing that of law;"
P. 135 "He refrains from prescribing that virginity be preserved by all persons, since this would be impossible, according to nature."
P. 135 "the same fasts are not imposed upon children as upon their elders."
P. 135 "For custom is second nature; and therefore,that which is repugnant to custom is held to be decidedly repugnant to nature and, consequently, almost morally impossible. This condition, however, should be understood as referring to custom that is righteous and advantageous to the state. For evil custom should be amended by law;"
P. 140 "'Law is an ordinance of reason for the common good, promulgated by one who is charged with the care of the community.'"
P. 142 footnote 1
P. 143 footnote 4
P. 144 "From one of Luther's sermons: 'Let us beware of sins, but far more of laws, and good works; and let us give heed only to the promise of God and to faith.' [Bellarmine] furthermore relates that [these heretics] interpret Christian liberty as consisting in the just man's freedom from the duty of fulfilling the law before God, so that all works are indifferent to him, that is to say, neither prescribed nor forbidden."
P. 144 footnote 5
P. 145 "Council of Trent ([Sixths Session,] Chap. XI and canons 18, 19, and 20), . . . 'Moreover, no one, howsowever truly he may have been justified, should consider himself free form the obligation to observe the commandments.'"
P. 148 "the law is so essential, so necessary in its very nature, that it cannot be abolished, as we shall demonstrate in the following book."
P. 148 "commandments which He declares to be included in the principle, '[ . . . ] whatsoever you would that men should do to you, do you also to them' [ibid., v. 12];" (Matthew, Chap. V)
P. 148 8.
P. 152 "the natural law is made known to men in a twofold way; first, through the natural light of reason, and secondly, through the law of the Decalogue"
P. 153 "And Cicero, also (Laws, Bk. I, and Bk. II [, chap. IV, § 8]),"
P. 154 "Plato, too, distinguished four kinds of laws in Timaeus, calling the first divine law, whereby he clearly refers to this eternal law through which God governs the universe. The same conception is expounded in the Dialogues: On Laws (Bk. X, passim)."
P. 158 "the reply [of Alexander] in the Summa to the effect that it is sufficient for the nature of law that it should of itself have binding force, although in point of fact it may not yet be binding inasmuch as it has not yet been applied." (Alexander of Hales, Summa Universal Theologiae, Pt. III, qu. XVI, membrum I)
P. 159 "St. Thomas (I.-II, qu. 91, art. I, ad 2), attempts to explain how an eternal promulgation has not been lacking to the law in question: for he says that promulgation may be made orally or in writing, and that law has received prolugation in both ways from God its promulgation, because both the word of God an the writing of the Book of Life are eternal.'
P. 159 footnote 12: "Liber vitae refers to God's choice and foreknowledge of those whom from all eternity he has predestined to the eternal life of heaven. See Thomas Aquinas, Summa Theologiae, Part 1 q24, articles 1 and 3."