cles)

In due sequence we must consider judgment, under which head there are
six points of inquiry:

(1) Whether judgment is an act of justice?

(2) Whether it is lawful to judge?

(3) Whether judgment should be based on suspicions?

(4) Whether doubts should be interpreted favorably?

(5) Whether judgment should always be given according to the written
law?

(6) Whether judgment is perverted by being usurped?
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FIRST ARTICLE [II-II, Q. 60, Art. 1]

Whether Judgment Is an Act of Justice?

Objection 1: It would seem that judgment is not an act of justice.
The Philosopher says (Ethic. i, 3) that "everyone judges well of what
he knows," so that judgment would seem to belong to the cognitive
faculty. Now the cognitive faculty is perfected by prudence.
Therefore judgment belongs to prudence rather than to justice, which
is in the will, as stated above (Q. 58, A. 4).

Obj. 2: Further, the Apostle says (1 Cor. 2:15): "The spiritual man
judgeth all things." Now man is made spiritual chiefly by the virtue
of charity, which "is poured forth in our hearts by the Holy Ghost
Who is given to us" (Rom. 5:5). Therefore judgment belongs to charity
rather than to justice.

Obj. 3: Further, it belongs to every virtue to judge aright of its
proper matter, because "the virtuous man is the rule and measure in
everything," according to the Philosopher (Ethic. iii, 4). Therefore
judgment does not belong to justice any more than to the other moral
virtues.

Obj. 4: Further, judgment would seem to belong only to judges. But
the act of justice is to be found in every just man. Since then
judges are not the only just men, it seems that judgment is not the
proper act of justice.

_On the contrary,_ It is written (Ps. 93:15): "Until justice be
turned into judgment."

_I answer that,_ Judgment properly denotes the act of a judge as
such. Now a judge (_judex_) is so called because he asserts the right
(_jus dicens_) and right is the object of justice, as stated above
(Q. 57, A. 1). Consequently the original meaning of the word
"judgment" is a statement or decision of the just or right. Now to
decide rightly about virtuous deeds proceeds, properly speaking, from
the virtuous habit; thus a chaste person decides rightly about
matters relating to chastity. Therefore judgment, which denotes a
right decision about what is just, belongs properly to justice. For
this reason the Philosopher says (Ethic. v, 4) that "