Section — Bontempi, Palladium Theologicum V · from Schola Thomistica
Section III: On the Prudence of Judges, Compared with the Virtues, from the Second Order of the Second Hierarchy
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The ANGELS are called Virtues on account of their firm and immutable virility for the reception of divine illuminations, as S. Dionysius says cap. 8. de caelesti Hierarchia, in no wise infirm, but virilely reduced to the imitation of God, not forsaking the Deiform manner of life, but firmly bearing it toward the supersubstantial and potentific virtue proceeding deiformly.
ANGELI Virtutes dicuntur propter firmam, et immutabilem virilitatem ad susceptionem divinarum illuminationum, ut ait S. Dionysius cap. 8. de caelesti Hierarchia, nullatenus infirmam, sed viriliter in Dei imitationem reductam, Deiformem morum non derelinquentem, sed firmiter ferentem in supersubstantialem, et potentificam virtutem deiformiter provenientem.
The VIRTUES are especially commended for the zealous defence of Justice, for the imitation of Divine wisdom, for the prompt determination of the cause of the poor, for the constant flight from Avarice and gifts, and lastly for the vigorous liberation of the oppressed.
VIRTUTES praecipue commendantur ob Impensam Iustitiae defensionem, ob Divinae sapientiae imitationem, ob expeditam causae pauperum determinationem, ob Avaritiae, munerumque constantem fugam, ob strenuam denique oppressorum liberationem.
LET these things be directed to those who exercise judicial power; for without these, Justice is easily perverted in giving judgments; for those who violate Justice, how can they administer it to others? Those who do not devote themselves to the pursuits of divine wisdom will in no wise be able to set forth the Judgments of God; nor can those who indulge the Rich bestow equity upon the poor, etc.
HAEC ad illos, qui Iudiciaria funguntur potestate, dirigantur; absque his enim in iudiciis ferendis Iustitia facile pervertitur; nam qui Iustitiam violant, quomodo aliis eam possunt administrare; Qui divinae sapientiae studiis non vacant, Dei nullatenus Iudicia poterunt proferre; nec, qui Divitibus indulgent, pauperibus aequitatem valent impendere, etc.
BUT since these things pertain not so much to the prudence of Judges as to the unblemished equity of Judgments, therefore I defer them to the next disputation, where I shall treat of Justice.
VERUM cum haec non tam ad Iudicum spectent prudentiam, quam ad intemeratam Iudiciorum aequitatem, ideo in proximam disputationem, ubi de Iustitia egero, ea remitto.