Moral Theology: A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities

Charles J. Callan, John A. McHugh

Moral Theology

A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities

Published by Good Press, 2022

goodpress@okpublishing.info

EAN 4057664652201

Table of Contents

PREFACE

MORAL THEOLOGY

INTRODUCTION

PART I

PART II

PART II

APPENDIX I

APPENDIX II

INDEX TO VOLUMES I-II

PREFACE

Table of Contents

The purpose of the present work is to give a complete and comprehensive treatise on Catholic Moral Theology, that is, on that branch of sacred learning which treats of the regulation of human conduct in the light of reason and revealed truth. This new work strives to deal with the subject as a systematic and orderly whole, and is based throughout on the principles, teaching and method of St. Thomas Aquinas, while supplementing that great Doctor of the Church from the best modern authorities. Needless to say, there are many questions and problems connected with modern life that did not exist when the great classic works on Moral Theology were written, and to these naturally special attention has been given in the treatment that follows.

Nowadays, since the appearance of the New Code and of many special works on Canon Law, it would be a mistake to encumber the pages of a work like the present one with canonical questions of interest only to the specialist, and which are ably and abundantly treated in fine commentaries on the Code that are already available. Likewise, it would be an error to treat here matter pertinent only to Dogmatic Theology or History. All digressions, therefore, into alien fields have been avoided in this work, with the result that a greater number of useful moral questions have been herein considered.

But not only is it necessary to avoid irrelevant subjects, but it is also needful not to sacrifice essentials for accidentals in any work of this kind. It is the fault of too many textbooks on Moral Theology to stress controversies, cite authors, and quote opinions, at the expense of the principles and reasons that govern and explain the teaching given. This work eschews that method, and is at pains everywhere, first of all, to lay the foundations on which the superstructure is to be built, namely, the definitions and rules that are presupposed to moral judgments and conclusions. Obviously, this is a more logical way of proceeding, and it consequently enables the student much more easily to understand and retain the matter studied, since he can thus reason questions out for himself. Moreover, such a method makes for brevity and renders it possible, as said above, to treat more subjects than could otherwise be treated; it makes it possible to condense the matter of many pages of larger and less accessible works into brief and terse paragraphs. But from this it should not be gathered that the work which follows aims to present Moral Theology in a dryly scientific fashion. On the contrary, it has been our endeavor to treat the matter in a way that is at once clear, solid, comprehensive and interesting. Since the general and the abstract do not make the same strong impression as the particular and the concrete, laws and axioms are copiously illustrated throughout with pertinent and practical examples that often amount to brief casus conscientiæ, thus combining the theory and the practice of Moral Theology.

It would be a mistake to think that, while Moral Theology is a technical and scientific treatise on human conduct, it deals exclusively or primarily with vice and sin, and that it is intended only to enable the priest rightly to administer the Sacrament of Penance, distinguishing between the various classes of sins and their consequences. Of course, it does all this, but it should do much more; for it has also a much higher purpose, which is to enable man, not only to know what is forbidden and how he may escape from moral disease and death, but also to understand what are his duties and how he may live the life of grace and virtue. The subject is indeed more positive than negative, and it should be discussed accordingly. Thus, far from being useful merely to confessors as a guide by which they may detect and distinguish mortal and venial sins and the higher and lower degrees of culpability, Moral Theology in its broader aspect should be of the greatest service likewise to the individual in forming his own habits and character, and in particular to those who have the guidance of others, whether in or out of the confessional, such as pastors, preachers, teachers, and the like. Consequently, the present work has been written with a view to the homiletic and pastoral functions of the priest, as well as those that pertain strictly to the administration of the Sacraments.

Heretofore works on Moral Theology in English have been altogether too few or too fragmentary, whereas they have been abundant in the vernaculars of Continental Europe—German, French, Spanish, Italian, etc. This does not mean that the present work is intended to replace the Latin text-books used in our seminaries, but rather that it should enable students and priests to get a more thorough and ready knowledge of an all-important subject, and to adapt it more easily to the varying needs of the ministry.

The section of this work on Law has been carefully read by two eminent civil lawyers.

THE AUTHORS. May 10, 1929.

REVISOR'S NOTE

Table of Contents

This is a revision, not a rewriting. Various deletions and additions have been made with the intent of bringing the work up to date within the scope of the original plan and methods of the authors. In this way it has been possible to preserve the features that have made this manual a standard guide for the past thirty years.

EDWARD P. FARRELL, O.P., S.T.LR., S.T.D. Washington, D.C., June 8, 1958

PREFACE

INTRODUCTION

Definition of Moral Theology (1-3).—The Objects of Moral Theology (4-5).—The Sources of Moral Theology (6-12).—The Methods of Moral Theology (13-14).—The History of Moral Theology (15-16).—The Division of Moral Theology (17-18).

PART I. GENERAL MORAL THEOLOGY

Question I

THE LAST END OF MAN AND THE MEANS TO THAT END

Art. 1. THE LAST END OF MAN

The Existence of the Last End (19).—The Nature of the Last End (20).—The Attainment of the Last End (21).

Art. 2. ACTS AS HUMAN

Introduction (22).—Definition (23).—Knowledge Requisite for a Human

Act (24-33).—Consent Requisite for a Human Act (34-39).—Obstacles to

Consent (40-55).—Two Kinds of Voluntary Acts (56-62).

Art. 3. ACTS AS MORAL

Introduction (63).—-Definition (64-69).—The Sources of Morality (70-75).—Good Acts (76-78).—Bad Acts (79-81).—Indifferent Acts (82-86).—Perfect and Essential Goodness (87-88).—Morality of the External Act (89-93).—Morality of the Act Indirectly Willed (94-95).—Morality of the Consequences of an Act (96).—Imputability (97-105).

Art. 4. ACTS AS MERITORIOUS

Introduction (106).—Definition (107).—Divisions of Merit (108-115).

Art. 5. THE PASSIONS

Introduction (116).—Definition (117).—Division (118-120).—Moral

Value of the Passions (121-131).

Question II

GOOD AND BAD HABITS

INTRODUCTION (132)

Art. 1. HABITS IN GENERAL

Definition (133).—Division (134-136).—Strengthening and Weakening of

Habits (137-139).—Habits and Morality (140-141).

Art. 2. GOOD HABITS, OR VIRTUES

Definition (142).—Division (143-152).—Properties of the Virtues (153-158).—Complements of the Virtues (159-166).

Art. 3. BAD HABITS, OR VICES

Definition (167).—Divisions (168).—Mortal Sin (169-179).—Venial Sin (180-184).—Imperfections (185).—Change in the Gravity of Moral Defects (186-196).—The Distinctions of Sins (197-219).—Comparison of Sins (220-229).—The Subjects of Sins (230-245).—The Causes of Sin (246-267).—The Motives of Sin (268-271).—The Results of Sin (272-283).

Question III

LAW

INTRODUCTION

Art. 1. LAW IN GENERAL

Definition (285).—Division (286-287).—Collision of Laws (288-292).—The Basis of All Laws (293-294).

Art. 2. THE NATURAL LAW

Meaning (295-296).—Division (297-304).—Properties (305-327).

Art. 3. THE POSITIVE DIVINE LAW

Meaning (328-330).—Division (331).—The Mosaic Law (332-345).—The Law of the New Testament (346-369).

Art. 4. HUMAN LAW

Definition (370).—Division (371).—Qualities (372-374).—Obligation of Human Laws (375-384).—Interpretation of Law (385-386).—Those Subject to Law (387-388).—Change of Law (389-390).—The Law of Custom (391-400).—Dispensation (401-410).—Epieikeia (411-417).

Art. 5. ECCLESIASTICAL LAW

Introduction (418-419).—General Law of the Church (420-422).— Lawgivers in the Church (423-424).—Subject-Matter of Church Law (425-426).—Those Bound by General Laws (427-434).—Those Bound by Particular Laws (435-446).—Promulgation (447-449).—Irritant Laws (450-458).—Laws Based on Presumption (459-461).—Fulfillment of Law (462-482).—Interpretation (433-486).—Cessation of Obligation (487-499).—Cessation of Law (500-505).—Custom (506-513).—Laws in a Wide Sense (514-541).

Art. 6. CIVIL LAW

Meaning (542).—Origin (543-545).—Subject-Matter (546-549).—Those

Subject to Civil Law (550).—The Obligation of Civil Law (551-556).—

Special Kinds of Laws (557-572).—Other Questions (573).

Question IV

CONSCIENCE

INTRODUCTION (574)

Art. 1. THE LAW OF CONSCIENCE

Definition (575).—Division (576-579).—Obligation of Conscience (580-587).—Results of Conscience (588-592).

Art. 2. A GOOD CONSCIENCE

Introduction (593).—Definitions (594).—Divisions (595-596).—The Lax

Conscience (597-606).—The Scrupulous Conscience (607-613).—

Scrupulosity (614-635).—Practical Conclusions (636-639).

Art. 3. A CERTAIN CONSCIENCE

Introduction (640).—Necessity of Certitude (641-642).—Kinds of Certitude (643-653).—An Uncertain Conscience (654-655).—Doubt and Suspicion (656-661).—Opinion (662-671).—The Moral Systems (672-675).—Tutiorism (676-679).—Laxism (680-681).—The Other Systems (682).-Probabiliorism (683-687).—Equiprobabilism (688-700).— Probabilism (701-730).—Compensationism (731-738).—Practical Conclusions (739-742).

PART II. SPECIAL MORAL THEOLOGY

INTRODUCTION (743)

Question I. THE DUTIES OF ALL CLASSES OF MEN

THE INFUSED VIRTUES (744-745)

Art. 1. THE VIRTUE OF FAITH

Introduction (746-749).—The Meaning of Faith (750-753).—The Object of Faith (754-781).—The Acts of Faith (782-796).—The Habit of Faith (797-807).—The Gifts of Understanding and Knowledge (808-811).

Art. 2. THE SINS AGAINST FAITH

Introduction (812).—The Sin of Unbelief (813-825).—Heresy (826-834).—Apostasy (835-839).—The Sin of Doubt (840-846).—Credulity and Rationalism (847).—Dangers to Faith (848).—Dangerous Reading (849-866).—Dangerous Schools (867-874).—Dangerous Marriages (875-881).—Dangerous Communication (882-888).—The Sin of Blasphemy (887-903).—Sins of Ignorance, Blindness, Dullness (904-912).

Art. 3. THE COMMANDMENTS OF FAITH

Introduction (913).—The Commandment of Knowledge of Faith (914-924).— The Commandment of Internal Acts of Faith (925-937).—The Negative Commandment of External Profession of Faith (938-943).—Dangers of Profession of Unbelief (944).—Forbidden Societies (945-955).— Communication in Worship (956-975).-Coöperation in Religious Activities (976-986).—The Affirmative Commandment of External Profession of Faith (987-1008).

Art. 4. THE VIRTUE OF HOPE

Definition (1009-1017).—The Object of Hope (1018-1026).—The

Excellence of Hope (1027-1035).—The Subject of Hope (1030-1040).—The

Gift of Fear of the Lord (1041-1058).—The Sins against Hope

(1059-1091).—The Commandments of Hope and of Fear (1092-1104).

Art. 5. THE VIRTUE OF CHARITY

Definition (1105-1114).—The Excellence of Charity (1115-1120).— Production of Charity (1121-1132).—The Object of Charity (1133-1157).—The Order of Charity (1158-1182).—The Acts of Charity (1183-1192).

Art. 6. THE EFFECTS OF CHARITY

Internal Effects of Charity (1193).—Joy (1194).—Peace (1195-1197).—

Reconciliation (1198-1204).—Mercy (1205-1209).—External Effects of

Charity (1210).—Beneficence (1211-1215).—Almsgiving (1216-1257).—

Fraternal Correction (1258-1294).

Art. 7. THE SINS AGAINST LOVE AND JOY

Introduction (1295).—Hate (1296).—Hatred of God (1297-1303).—Hatred of Creatures (1304-1311).—Gravity of the Sin of Hatred (1312-1316). —Species of the Sin of Hatred (1317-1319).—The Sin of Sloth (1320-1325).—Laziness (1326).—Lukewarmness (1327).—The Sin of Envy (1328-1331).—Emulation (1332).—Jealousy (1333).—Fear (1334).— Indignation (1335-1336).—Gravity of the Sin of Envy (1337-1344).— Means of Overcoming Envy (1345-1346).

Art. 8. THE SINS AGAINST PEACE

Introduction (1347).—Discord (1348-1354).—Contention (1355-1362).— Acts of Sin against Peace (1363).—Schism (1364-1375).—War (1376-1427).—Fighting (1428-1434).—Duelling (1435-1439).—Sedition (1440-1443).

Art. 9. THE SINS AGAINST BENEFICENCE

Introduction (1444).—Scandal (1445-1446).—Definition of Scandal (1447).—Causes of Scandal (1448-1458).—Results of Scandal (1459-1464).—Sinfulness of Scandal (1465-1474).—Persons Scandalized (1475-1476).—Duty of Avoiding Scandal (1477-1487).—Duty of Repairing Scandal (1488-1492).—Denial of Sacraments in Case of Scandal (1493-1494).—Seduction (1495-1505).—Coöperation in Sin (1506-1508).— Kinds of Coöperation (1508-1512).—Sinfulness of Coöperation (1513-1514).—Lawfulness of Material Coöperation (1515-1525).— Lawfulness of Immediate Coöperation (1526-1527).—Special Cases of Coöperation (1528).-Coöperation in Reading Matter (1529-1530).—In Dances and Plays (1531-1532).—In Selling (1533-1536).—In Providing Food and Drink (1537-1539).—In Renting (1540-1541).—In Service (1542-1544).—Duties of the Confessor as Regards Coöperation (1545-1546).

Art 10. THE COMMANDMENTS OF CHARITY

Introduction (1547-1552).—The Commandment of Love of God

(1553-1560).—The Commandment of Love of Self (1561-1578).—The

Commandment of Love of Neighbor (1579-1584).—Fulfillment of the

Commandments of Charity (1585-1608).

Art 11. THE GIFT OF WISDOM

Introduction (1609).—The Nature of the Gift of Wisdom (1610-1614).—

The Persons who Possess Wisdom (1615-1618).—The Beatitude and the

Fruits that Correspond to Wisdom (1619-1620).—The Sins Opposed to

Wisdom (1621-1625).

[Volume II of print edition, section 1626 to end]

Question II. THE DUTIES OF ALL CLASSES OF MEN (The Moral Virtues)

Art. 1. THE VIRTUE OF PRUDENCE

Definition (1627).—Objects (1628, 1629).—Certainty of Prudence

(1630).—Excellence (1631, 1632).—Acts (1633).—Qualities (1634).—

Parts (1635, 1636).—Integral Parts (1637, 1638).—Subjective Parts

(1639-1645).—Potential Parts (1646, 1647).—Persons Who Possess

Prudence (1648-1656).—Growth and Decay of Prudence (1657).—The

Beatitude and the Fruits that Correspond to Counsel (1662).—The Sins

Against Prudence (1663).—Imprudence (1664-1666).—Haste (1667).—

Thoughtlessness.—Inconstancy (1669).—Causes of These Sins (1670).—

Negligence (1671-1673).—False Prudence (1674).—The Prudence of the

Flesh (1675, 1676).—Astuteness, Trickery, Fraud (1677-1680).—

Solicitude (1681-1685).—Avarice, a Cause of Sins Against Prudence

(1686).—The Commandments of Prudence (1687).

Art. 2. THE VIRTUE OF JUSTICE

Introduction (1688).—The Nature of Justice (1689-1700).—Division (1701-1708).—The Object of Justice (1709-1713).—Comparison of Justice and Other Virtues (1714-1718).—Injustice (1719-1726).—Judgment (1727-1744).

Art. 3. THE SUBJECTIVE PARTS OF JUSTICE: DISTRIBUTIVE AND COMMUTATIVE

JUSTICE

Subjective Parts of a Virtue (1745).—Distributive and Commutative Justice Compared (1746, 1747).—The Objects of Commutative Justice (1748-1750).—Restitution (1751-1761).-The Roots of Restitution (1762-1777).—Restitution for Coöperation in Injustice (1778-1785).— The Circumstances of Restitution (1786-1796).—Causes Excusing from Restitution (1797-1801).—Some Special Cases of Restitution (1802, 1803).

Art. 4. THE VICES OPPOSED TO COMMUTATIVE AND DISTRIBUTIVE JUSTICE

The Vice against Distributive Justice (1804-1814).-The Vices against Commutative Justice (1815).—Homicide (1816-1851).-Suicide (1852-1861).—Accidental Homicide (1862-1865).—Bodily Injury (1866-1871).—Titles to Property (1872-1876).—Contracts (1877-1889).—Theft and Robbery (1890-1919).—Lawful Occupation (1920-1926).—Occult Compensation (1927-1938).-Judicial Injustice (1939).—In Judges (1940-1963).—In Accusers (1964-1974).—In Defendants (1975-1983).—In Witnesses (1984-1994).—In Lawyers (1995-2008).—Unjust Words (2009).—Contumely (2010-2027).—Defamation (2028-2075).-Coöperation in Defamation (2076-2084).—Restitution for Defamation (2085-2102).—Whispering (2103-2105).—Derision (2106-2110).—Cursing (2111-2119).—Murmuring (2120).—Fraud in Contracts (2121, 2122).—In Sales (2123-2133).—Trading (2134, 2135).—Usury (2136).—Other Frauds (2137, 2138).

Art. 5. THE QUASI-INTEGRAL AND POTENTIAL PARTS OF JUSTICE; THE VIRTUE

OF RELIGION AND THE OPPOSITE VICES

The Quasi-Integral Parts of Justice (2139, 2140).—The Potential Parts of Justice (2141-2144).—The Virtue of Religion (2145-2148).—The Internal Acts of Religion (2149).—Devotion (2150-2152).—Prayer (2153-2169).—Distractions (2170-2174).—The External Acts of Religion (2175).—Adoration (2176, 2177).—Sacrifice (2178-2182).—Offerings (2183, 2184).—Contributions (2185-2190).—Vows (2191-2225).—Cessation of Vows (2226-2243).—Other External Acts of Religion (2244).—Oaths (2245-2262).—Adjuration (2263-2268).—Divine Praises (2269-2272).—The Sins against Religion (2273).—Superstition (2274-2276).—Idolatry (2277-2281).—Divination (2282-2289).—Vain Observance (2290-2298).— Irreligiousness (2299).—Temptation of God (2300-2307).—Sacrilege (2308-2316).—Simony (2317-2334).—Sinfulness of Simony (2335-2343).

Art. 6. THE REMAINING POTENTIAL PARTS OF JUSTICE; THE GIFT OF PIETY;

THE COMMANDMENTS

Piety (2344-2350).—Reverence (2351-2354).—Obedience (2355-2372).— Gratitude (2373-2380).—Vengeance (2381-2384).—Truthfulness (2385-2388).—Lying (2389-2397).—Mental Reservation (2398-2402).— Simulation (2403, 2404).—Hypocrisy (2405).—Braggadocio and Irony (2406).—Breach of Promise (2407).—Violation of Secret (2408-2420).— Affability (2421-2423).—Liberality (2424-2429).—Equity (2430-2432).— The Gift of Piety (2433).—The Commandments of Justice (2434-2436).

Art. 7. THE VIRTUE OF FORTITUDE

Nature (2437-2441).—Martyrdom (2442-2445).—The Opposite Vices (2446).—The Parts of Fortitude (2447).—Greatness of Soul (2448, 2449).—Presumption, Ambition and Vanity (2450).—Pusillanimity (2451).—Greatness of Deed, Meanness and Vulgarity (2452).—Patience (2453, 2454).—Stolidity and Impatience (2455).—Steadfastness, Effeminacy and Pertinacity (2456).—The Complements of Fortitude (2457).—The Commandments of Fortitude (2458-2460).

Art. 8. THE VIRTUE OF TEMPERANCE

Nature (2461-2463).—The Opposite Vices (2464).—The Parts of Temperance (2465).—Abstemiousness (2466, 2467).—Fasting and Abstinence (2468, 2469).—The Sins Opposed to Abstemiousness (2470).—Gluttony (2471-2473).—Sobriety (2474, 2475).—The Sins against Sobriety (2476).—Drunkenness (2477-2485).—Purity (2486, 2487).—Virginity (2488-2491).—Impurity (2492-2496).—Temptations to Impurity (2497-2503).—Non-Consummated Sins of Impurity (2504).—Impure Thoughts (2505, 2506).—Impure Rejoicing (2507).—Impure Desire (2508, 2509).—Lewdness (2510-2514).—Sinfulness of Lewdness (2515-2518).— Moral Species of Lewdness (2519).—The Consummated Sins of Impurity (2520-2522).—Fornication (2523-2528).—Defloration and Rape (2529).—Adultery (2530).—Incest (2531, 2532).—Carnal Sacrilege (2533).—Sins against Nature (2534).—Pollution (2535-2538).—The Sinfulness of Pollution (2539-2541).—Penalties (2542).—The Potential Parts of Temperance (2543).—Continence (2544).—Meekness (2545).— Anger (2546-2549).—Sinful Indulgence (2550).—Clemency (2551, 2552).—Humility (2553-2556).—Pride (2557-2560).—Abjectness (2561).—Studiousness (2562).—Curiosity and Negligence (2563, 2564).—Modesty (2565).—Decorum (2566).—Modest Relaxation (2567, 2568).—Modesty in Style and Dress (2569, 2570).—Complements of Temperance (2571).—Commandments of Temperance (2572).

Question III

THE DUTIES OF PARTICULAR CLASSES OF MEN

INTRODUCTION (2573)

Art. 1. THE DUTIES OF MEMBERS OF THE CHURCH

General Duties of the Faithful (2574).—First Precept of the Church: Sanctification of the Lord's Day (2575).—Hearing Mass (2576-2578).— Servile Works (2579-2582).—Gravity of the First Precept (2583).— Excuses (2584, 2585).—Second Precept: Abstinence (2586, 2587).— Fasting (2588, 2589).—Third Precept: Yearly Confession (2590, 2591).—Fourth Precept: Easter Duty (2592, 2593).—Fifth and Sixth Precepts (2594).—Laws on the Index and Cremation (2595).—The Special Duties of Clerics (2596).—Vocation (2597, 2598).—Positive Duties of Clerics (2599).—The Divine Office (2600, 2601).—Celibacy (2602).— Negative Duties of Clerics (2603).—Trading (2604).—Stocks and Bonds (2605).—Duties of Clerical Superiors (2606).—Duties of Pastors (2607).—Charity to the Poor (2608-2610).—Special Duties of Religious (2611).—The Vows (2612).

Art. 2. DUTIES OF MEMBERS OF DOMESTIC AND CIVIL SOCIETY

Husband and Wife (2613).—The conjugal Debt (2614-2617).—Morality in

Marriage (2618, 2619).—Contraception and Onanism (2620).—

Birth-Control (2621, 2622).—Coöperation with Contraception (2623).—

Recapitulation (2624).—Regulæ pro Confessariis (2625).—The Duty of

Conjugal Companionship and Assistance (2626).—The Obligation of

Marrying (2627).—The Duties of Engaged Persons (2628, 2629).—The

Duties of Parents (2630, 2631).—Sex Education (2632).—The Duties of

Children (2633).—The Duties of Other Relatives (2634).—The Duties of

Superiors (2635).—The Duties of Subjects (2636).—Taxes (2637-2642).—

Voting (2643-2645).—The Duties of Employers (2646, 2647).—The Duties

of Employees (2648).—Labor Disputes (2649).—Employment (2650).—The

Duties of Certain Professions (2651).

Question IV

THE DUTIES OF MEN IN THE USE OF THE SACRAMENTS

INTRODUCTION (2652, 2653)

Art. 1. THE SACRAMENTS IN GENERAL: THE SACRAMENTALS

Nature of a Sacrament (2654).—Matter and Form (2655-2660).—Necessity of the Sacraments (2661-2663).—The Minister of the Sacraments (2664).—Requisites for Valid Ministration (2665-2668).—For Lawful Ministration (2669, 2670).—The Recipient of the Sacraments; Requisites for Valid Reception (2671-2674).—Requirements for Lawful Reception (2675).—Obligations of the Minister in Reference to the Recipient (2676-2682).—Obligations of the Recipient in Reference to the Minister (2683).—The Sacramentals (2684).

Art. 2. BAPTISM; CONFIRMATION; THE EUCHARIST; THE SACRIFICE OF THE MASS

Introduction (2685).—The Sacrament of Baptism (2686).—Solemn and Private Baptism (2687).—Duties of Pastors (2685).—Duties of Parents and Guardians (2689).—Duties of Sponsors (2690, 2691).—Duties of Adult Recipients (2692).—Duties of the Minister (2693).—The Sacrament of Confirmation (2694).—The Minister (2695).—The Recipient (2696).— The Sponsors (2697).—The Pastor (2698).—The Sacrament of the Eucharist (2699).—Matter and Form of the Eucharist (2700).—The Minister of Consecration (2701, 2702).—The Minister of Communion (2703).—The Communicant (2704).—Worthy Communion (2705).—Frequent Communion (2706).—Duties of Parents, Pastors, Confessors (2707).—The Custody and Worship of the Eucharist (2708).—The Sacrifice of the Mass; the Celebrant (2709).—The Obligation of Saying Mass (2710).— Dispositions for Celebration of Mass (2711).—The Circumstances of Mass (2712).—Interruption of Mass (2713).—Application of Mass (2714, 2715).—Stipends (2716).

Art. 3. REPENTANCE; PENANCE; EXTREME UNCTION

Introduction (2717).—The Virtue of Repentance (2718-2726).—The Sacrament of Penance (2727, 2728).—Contrition (2729-2735).—Resolution of Amendment (2736).—Confession (2737-2744).—Satisfaction (2745-2749).—The Minister (2750).—Jurisdiction (2751, 2752).— Reserved Cases (2753, 2754).—Absolution without Jurisdiction (2755).— Duties of the Confessor before Confession (2756).—Duties of the Confessor as Judge (2757-2761).—Duties of the Confessor as Physician (2762).—Duties of the Confessor as Teacher and Guide (2763).—Duties of the Confessor after Confession (2764).—Reparation of Defects (2765, 2766).—The Seal of Confession (2767, 2768).—Abuses of Confession (2769-2773).—The Sacrament of Extreme Unction (2774).—Duties of the Recipient and the Minister of Extreme Unction (2775).

Art. 4. HOLY ORDERS; MATRIMONY

Introduction (2776).—The Sacrament of Orders (2777).—Distinctions of Orders (2778).—The Hierarchy (2779).—The Matter and Form of Orders (2780).—The Minister of Ordination (2781, 2782).—The Recipient of Orders (2783-2785).—Registration of Ordinations (2786).—The Sacrament of Matrimony (2787, 2788).—The Elements of Matrimony as a Contract (2789-2793).—The Elements of the Sacrament (2794).—Duties in Reference to Marriage (2795).—Engagement (2796-2798).—Duties to Parents and to Children (2799, 2800).—Pre-Nuptial Investigations (2801).—Examination of the Parties by the Pastor (2802, 2803).— Matrimonial Impediments (2804, 2805).—Impedient Impediments (2806-2809).—Diriment Impediments (2810-2819).—Dispensations and Banns (2820).—After the Examination (2821).—Instruction of the Couple (2822-2824).—Religious Preparation for Marriage (2825).—The Celebration of Marriage (2826-2829).—Validation (2830).—Divorce and Separation (2831).

APPENDICES [placed at end of Volume I in print edition]

I. SUMMARY OF COMMON LAW ON PROHIBITION OF BOOKS

II. THE ECUMENICAL MOVEMENT

INDEX TO VOLUMES I AND II

MORAL THEOLOGY

Table of Contents

A Complete Course

INTRODUCTION

Table of Contents

1. Definition.—Moral Theology is defined: (a) etymologically, as the study of God, considered as the beginning and the end of man's moral life, i.e., of those acts that proceed from reason and will; (b) scientifically, as that part of Sacred Theology which treats of God as our Last End, and of the means by which we may tend to Him.

2. Hence, Moral Theology differs from various related sciences or habits. Thus: (a) it differs from Ethics, which is the science of human conduct as directed by reason to man's natural end, for Moral Theology uses faith as well as reason, and is concerned with man's supernatural end; (b) it differs from faith, since it includes not only principles revealed by God, but also conclusions derived from them; (c) it differs from synderesis, or the habit that perceives the natural principles of morality that are self-evident to the mind, for Moral Theology deals also with supernatural truths and with truths that are not self-evident; (d) it differs from conscience, which draws conclusions for individual cases, since Moral Theology is concerned with general conclusions.

3. Relation of Moral Theology to Dogmatic Theology.—(a) They do not differ as two distinct sciences, for the main object, in the light of which all else is studied, is the same in both—viz., God. (b) They do differ as two quasi-integral parts or branches of the same science, Dogma being concerned more with the speculative, and Moral with the practical aspects of theology. Dogmatic Theology is the more important of the two, as treating more directly on divine things and as being the basis of Moral Theology.

In Dogma, God Himself is considered in His own nature and creatures as they proceed from Him as from an exemplary and efficient cause, or Creator. Moral Theology continues the pursuit of knowledge of God, concentrating upon Him as He is the Final Cause of things. Creatures emanate from God by way of creation, and this is part of the subject-matter of Dogma; but creatures return to Him, each in its own proper way by virtue of its nature created by God and directed by His Providence and Government, and this return of creatures to God constitutes the general subject-matter of Moral Theology. As Divine Providence and Government are continuations of His Creation, Moral Theology continues to study and to unfold the implications of Dogma's consideration of God as Creator. God is known to have created as an Intelligent Being ordering His handiwork to Himself as end. His special masterpiece, man, special because he is made to the Image of God, returns to God in a special way proper to him as an Image, i.e., by way of acts of his intellect and will guided and moved by Divine Providence and Predestination. It is of this special way of returning to God by man, His image, that Moral Theology treats. Thus it adds to and perfects Dogmatic Theology, enriching our knowledge of God by way of making explicit the implications of Divine Creation and Providence to His image, man.

4. The Objects of Moral Theology.—(a) The central theme or object of Moral Theology, which is considered for its own sake and to which all else is secondary (objectum formale quod), is God as the supernatural End or Destiny of man.

(b) The secondary object (objectum materiale) is the means by which one is advanced towards one's Last End (such as human acts, virtue, grace, the Sacraments), or the obstacles which hinder one from attaining that End (such as vice, temptation, etc.).

(c) The medium through which the above objects are known (objectum formale quo) is the light of natural reason illuminated by faith studying the sources of divine revelation and deducing conclusions from doctrines revealed by God.

5. Hence Moral Theology includes: (a) the revealed doctrines concerning man's destiny and duty that are contained in the written and oral Word of God and as interpreted by their custodian, the Catholic Church; (b) the conclusions that are contained in revelation; (c) the duties of man to human laws that are based on the divine natural or positive law; (d) the opinions of theologians on matters that are disputed, as in the controversy about the systems of conscience.

6. The Sources of Moral Theology, therefore, are: (a) Holy scripture; (b) tradition; (c) the decisions of Popes, Councils, and Congregations, Laws, etc.; (d) the authority of Doctors and theologians; (e) natural reason.

7. Holy scripture.—All scripture, inspired by God, is profitable to teach, to reprove, to correct, to instruct in justice (II Tim., iii. 16). (a) Thus, the deeds narrated in scripture contain lessons for our instruction; but not all of them, even though they be concerned with holy men, are offered for our imitation. (b) The laws of the Old Testament known as ceremonial (such as the rite of circumcision), and those called judicial (such as the prohibition against the taking of interest), are no longer obligatory; but the moral precepts, such as those found in the Decalogue, always remain in force. (c) The ordinances of the New Testament are of three kinds: the Gospel counsels, which are not laws, but invitations to a higher practice of virtue than is necessary for salvation (e.g., the advice of our Lord that one sell all and give to the poor); the laws of the New Testament, which are the commands that it imposes for all times (such as the precepts that one believe the Gospel message, receive Baptism, hear the Church, etc.); temporary regulations, which are those dispositions that were made only for passing circumstances (such as the prohibition issued by the Apostles against the eating of animals that had been suffocated).

8. Tradition.—Tradition contains those doctrines concerning faith and morals, not found in scripture, that were given orally by Christ or inspired by the Holy Spirit, and that have been handed down from one generation to another in the Catholic Church.

Tradition becomes known to us: (a) through the teaching of the Church expressed by her solemn or ordinary magisterium; (b) through the writings of the Fathers of the Church; (c) through the practice of the Church expressed in her universal customs and laws; (d) through the worship of the Church expressed in her universal forms of prayer and liturgical observance.

9. Decisions.—In addition to divine tradition just spoken of, Moral Theology uses: (a) Apostolic tradition, which comes down from the Apostles, but whose subject-matter is not a teaching revealed to them, but an ordinance which they themselves made as rulers of the Church (e.g., the law that Sunday be sanctified as the Lord's day); (b) ecclesiastical tradition, which contains regulations made by the authorities in the Church and handed down to succeeding times (e.g., the introduction of certain days of feast or fast).

10. Authority of Doctors and Theologians.—(a) St. Thomas Aquinas has been recognized by the Church as her highest theological authority, and the Code of Canon Law (Canons 589, § 1, and 1366, § 2) orders that in all seminaries and religious houses of study the courses of theology shall be made according to his method, teaching and principles.

(b) When the theologians agree with unanimity that a certain doctrine pertaining to faith or morals is divinely revealed, it would be next to heresy to hold the opposite; if they agree only that it is certain, it would be rash to contradict them, unless new and serious objections unknown to them can be offered; if they are divided between schools and systems (even though great claims for opinions are made by their partisans), it is lawful for competent theologians to use their own judgment and decide for the side that seems to have the better arguments in its favor.

11. Reason.—The uses of natural reason in Moral Theology are: (a) it demonstrates certain preambles to the teachings of Moral Theology, such as the existence of God, His omniscience and veracity; (b) it corroborates from philosophy many of the revealed teachings, viz., that man's end is not in things finite, that he has duties to God, to society, to himself, etc.; (e) it affords analogies in the natural order by which we may illustrate the end and duties of man in the supernatural order; (d) it supplies the means by which the teachings on morals may be developed into the conclusions that are contained in them, by which those teachings may be defended against the fallacious objections of adversaries, and by which the whole may be arranged scientifically into a body of doctrine.

12. Moral Theology is served not only by the various branches of philosophy (such as Ethics, Theodicy, Psychology, Logic), but also by many of the natural sciences. Thus: (a) Medicine and Physiology are useful for understanding the morality and imputability of acts; (b) Sociology and Economics may throw light on problems concerning justice; (c) Jurisprudence is, of course, closely related to questions concerning duties that arise from human laws; (d) History confirms the teachings of Christian morality by the lessons of experience.

13. The Method to Be Followed in Moral Theology.-(a) The positive method is a simple statement of moral principles and doctrines, with little attention to argument, except such as is found in the positive sources (e.g., scripture, tradition, the decisions of the Church).

(b) The Scholastic method is a scientific statement of moral teaching through accurate definition of terms, systematic coordination of parts, strict argumentation and defense, attention to controversies, and recourse to philosophy and other natural knowledge.

(c) The casuistic method, or case-system, is the application of moral principles to the solution of concrete problems of lawfulness or unlawfulness.

14. The Scholastic method is the one best suited for the study of Moral Theology, because it is more scientific, and fits one better to understand, retain, and apply what one learns. But it is not exclusive of the other methods, since it perfects the positive method, and is the groundwork for the case method. Each method has a special suitability for certain ends. Thus: (a) the positive method is well adapted to preaching, and hence was much in favor with the Fathers of the Church, as can be seen from their moral homilies and treatises; (b) the Scholastic method is the best for study, teaching, apologetic, and was followed by the great classical works of theology in the Middle Ages and later; (c) the case method is very helpful to the seminarian and the priest in the exercise of the ministry of the confessional.

15. The History of Moral Theology.—There are three periods in the history of Moral Theology: the Patristic, the Medieval, and the Modern.

(a) The Patristic Period (1st to 12th century).—The moral writings of the-Fathers are popular, exhortatory, and occasional; and it is not till the Middle Ages that we meet with works of systematic Moral Theology. The following are among the most notable moral works of the Fathers: the Pædagoga of Clement of Alexandria (d. about 217), which explains what the everyday life of the Christian should be; the Catecheses of St. Cyril of Jerusalem (d. 386); the De Officiis Ministrorum of St. Ambrose (d. 397), a Christian counterpart of Cicero's work De Officiis; the De Civitate Dei of St. Augustine (d. 430), which contrasts love of God and love of self; the Expositio in Job seu Moralium libri XXV of St. Gregory the Great (d. 604), which consists of moral instructions based on the Book of Job.

Celebrated among the ascetical and mystical writings are: the Ladder of Paradise of St. John Climacus (6th century), the Conferences of Cassian (about 416), the Libri V de Consideratione of St. Bernard (d. 1153). St. Gregory the Great's De Cura Pastorali is a systematic work of pastoral theology, and is regarded as a classic.

(b) The Medieval Period (12th to 16th century).—The method of the moralists of this period differs from that of the Fathers in that the former is systematic and philosophical, and more proximately adapted to the use of confessors. The masterpiece of scientific Moral Theology is of course found in the Summa Theologica of St. Thomas Aquinas (d. 1274). Works of casuistry were composed by St. Raymond of Pennafort (about 1235), by John of Freiburg (d. 1314), by John of Asti (about 1317), by Angelus of Chiavasso (about 1476), by Sylvester Prierias (d. 1523). The Summa Theologica of St. Antoninus of Florence (d. 1459) has been called an inexhaustible storehouse for manuals of casuistry.

Among the ascetical writers are: St. Bonaventure, the Seraphic Doctor (d. 1274), John Gerson (d. 1429), John Tauler (d. 1361), Bl. Henry Suso (d. 1366), and Denis the Carthusian (d. 1471).

(c) The Modern Period (16th century to the present).—Characteristic of this period are the commentaries written on St. Thomas, the controversies over the systems of conscience, the appearance of numerous manuals and special treatises, and the attention given to changed conditions of society and ecclesiastical discipline. Noteworthy among modern works are: the Commentary on St. Thomas by Cajetan (d. 1534); the writings of Bartholomew de Medina (d. 1581), called the father of moderate Probabilism; the De Pænitentia of Lugo (d. 1660), a handbook that combines speculative and casuistical theology; the Roman Catechism, which was issued by the authority of the Council of Trent in 1566; the Theologia Moralis of St. Alphonsus Liguori (d. 1787), a work whose authority is universally recognized; the celebrated treatise on the virtues by Lessius (d. 1623); the classic work of Suarez (d. 1617), De Religione; the Summa Casuum Conscientiæ of Toletus (d. 1596); the commentaries of Francis de Victoria (d. 1546), which are writings of extraordinary merit. More recent works are so numerous that it is impossible to mention them here.

18. Among the many modern works on Moral Theology which have been published abroad, not a few are in the vernacular—in German, French, Italian, Spanish, etc. While they are not intended to replace the Latin text-books used in seminaries, these are nevertheless a very great help to a fuller knowledge of the matter treated and to a more ready use of it in the work of the ministry.

So far there has been a dearth of works on Moral Theology in English; and it is this want that has occasioned the present work, which aims at presenting Moral Theology, not only in its essentials, but even more in detail and with greater fullness than is done by most of the text-books commonly in use. And yet, while pursuing this larger and more comprehensive plan, the authors of this new work have tried to be as brief and compact as possible. It has been their endeavor especially to avoid digressions into other fields and to sum up pertinent matter in as clear and simple a manner as the subjects treated will permit.

17. The Division and Order of Parts in Moral Theology.—The arrangement of his matter made by St. Thomas Aquinas in the Summa Theologica is admittedly unsurpassed and unsurpassable in the qualities that good distribution should have, viz., clearness, connection between parts, completeness. Hence, we cannot do better than follow the order he has used in his treatment of moral subjects. His general division is as follows:

(1) The Last End of Man.—From the Last End acts derive their morality, those being good that advance man towards its attainment, and those evil that turn him away from its possession. The Last End is considered; (a) as to its existence; (b) as to its nature (i.e., the constituents of supreme beatitude).

(2) The General Means Tending to the Last End.—God is approached, not by the steps of the body, but by the operations of the soul, and thus it is human acts that lead one to one's Last End. These acts are considered: (a) as they are in themselves or absolutely, and according to the twofold division of acts proper to man (human acts) and acts common to man and beast (passions); (b) as to the internal principles from which they proceed, i.e., habits, whether good (virtues) or bad (vices); (c) as to the external principles by which they are influenced. The external principle of evil is the demon, who tempts man to sin. The external principle of good is God, who instructs us by His law and the voice of conscience, and assists us by His grace.

(3) The Special Means Tending to the Last End.—These are our own good works; hence, here are considered the virtues incumbent on all classes of men, i.e., the theological and moral virtues.

18. Some of the topics just mentioned (e.g., divine grace) are discussed fully in works on Dogmatic Theology, and hence may be omitted here. Again, since the Last End of man is considered at great length in dogmatic works on Eschatology, little need be said about it here. Hence, it will be convenient to divide this work into two parts as follows: General Moral Theology, in which are treated the more remote principles on duty, such as the Last End, human acts, good and bad habits, laws and conscience, grace; (b) Special Moral Theology, in which are treated the more immediate rules concerning duty, i.e., man's obligations as regards the virtues and the Commandments.

PART I

Table of Contents

GENERAL MORAL THEOLOGY

Question I

THE LAST END OF MAN AND THE MEANS TO THAT END

Art. 1: THE LAST END OF MAN

(Summa Theologica, I-II, qq. 1-5; Contra Gentes, IV, cc. 1-63.)

19. Existence of the Last End.—Every deliberate act proceeds from the will, and, since the will pursues good as its goal, it follows that every deliberate act is done for some good or end. But, if this end is an imperfect good, it is desired not for itself but as leading up to a perfect good, that is, to one which will leave nothing beyond it to be desired; in other words, the intermediate end is willed on account of a last end. Hence, all that a man wills, he wills directly or indirectly on account of a last end. All men desire their own happiness and perfection; but not all understand in what beatitude consists, since some aim ultimately at finite goods.

20. Nature of the Last End.—As man's Last End is that object which will make him perfectly happy, it cannot consist: (a) in external goods, such as wealth, honors, fame, glory and power, since one might have all these and yet be very unhappy; (b) in goods of the body, such as health, beauty, pleasure and strength, since all these things are passing, and moreover satisfy only a part, and that the lower part, of man; (c) in goods of the soul, such as wisdom or virtue, since man's intellect is never content with particular truth, nor his will with particular good, the former always reaching out for the highest truth, the latter for the highest good. Hence, the Last End of man is the Infinite Good, or God who satisfieth thy desire (Psalm cii. 5).

21. Attainment of the Last End.—God being supersensible, the act by which He is attained cannot be any operation of the senses, but must be an act of the higher powers. Man possesses his Last End through the vision of God, from which result beatific love and every good that is compatible with the glorified state. For we see now through a glass in a dark manner, but then face to face (I Cor., xiii. 12); and there shall be glory and honor and peace to everyone that worketh good (Rom, ii. 10).

Art. 2: ACTS AS HUMAN

(Summa Theologica, I-II, qq. 6-17.)

22. Human acts are a means to man's Last End, inasmuch as they are meritorious—i.e., labors that deserve a recompense (I Cor., iii. 8), struggles that deserve a crown (II Tim., ii. 5). But works are not meritorious unless they are one's own (human) and good (moral); and, since the reward is supernatural, they must also be the fruit of grace. Hence, we shall speak of acts in the following order: (a) acts as human and free (Art. 2); (b) acts as morally good (Art. 3); (c) acts as supernaturally meritorious (Art. 4).

23. Definition.—Those acts are called human of which a man is the master, and he is master of his actions in virtue of his reason and his will, which faculties make him superior to non-human agents that act without reason and freedom. Hence, the following kinds of acts done by a human being are not called human: (a) those that are not under the control of the mind, because one is permanently or temporarily without the use of reason or without knowledge (e.g., the acts done by the insane; by those who are unconscious or delirious, under the influence of hypnotism or drugs, distracted or carried away by vehement fear, anger, etc.; by infants and uninstructed persons); (b) those that are not under the control of the will, even though they are known (e.g., automatic acts, such as the acts of the vegetative powers, growth, circulation of the blood; pathological acts, such as convulsions; acts done under external violence).

24. Knowledge Requisite for a Human Act.—An act is human, or voluntary, when it is deliberately desired; and, since nothing can be deliberately desired unless it is known, an act done without knowledge is not human or voluntary. Thus, a delirious patient does not will the language he uses, for his mind is confused and he does not understand what he is saying.

25. The condition of a person without knowledge is ignorance, which is defined as the absence of knowledge in one who is capable of knowing. Ignorance is of various kinds. From the viewpoint of that which is not known (i.e., of the object of the ignorance), there is ignorance of the substance of an act and ignorance of the quality of an act. For example, Titus driving rapidly in the dark runs over and kills a pet animal of his neighbor, but knows nothing of this happening (ignorance of the substance of the act); Balbus, a child, fires a pistol at his playmate, not knowing that this causes death (ignorance of the physical quality of an act), and that it is the sin of murder (ignorance of the moral quality of an act).

26. With reference to the will of the person who is ignorant, three kinds of ignorance may be distinguished.

(a) Ignorance is concomitant (simultaneous with the act of the will), when it is not voluntary, and yet is not therefore the reason of the act that follows it, since that act would have been done, even had there been knowledge. This may be illustrated by the example of a hunter who intended to kill an enemy, and killed him only accidentally while shooting at an animal.

(b) Ignorance is consequent (after the act of the will), when it is voluntary, which may happen in different ways: first, when ignorance is affected, as when a person expressly desires to remain ignorant about his duties, so that he may have an excuse for his sins, or that he may not be disturbed in his evil life; secondly, when he neglects to acquire the knowledge he ought to possess, as when a hunter kills a man, thinking him an animal, because he took no pains to be sure before firing.

(c) Ignorance is antecedent (before the act of the will), when it is not voluntary, and is the cause of the act that follows since the act would not have been done, if there had been knowledge. For example, a hunter who has used reasonable diligence to avoid accidents, kills a man whom he mistook for a deer.

27. With reference to the responsibility of the person who is ignorant, there are two kinds of ignorance. (a) Ignorance is invincible when it cannot be removed, even by the use of all the care that ordinarily prudent and conscientious persons would use in the circumstances. Thus, a person who has no suspicions of his ignorance, or who has tried in vain to acquire instruction about his duties, is invincibly ignorant. (b) Ignorance is vincible when it can be removed by the exercise of ordinary care. There are various degrees of this species of ignorance: first, it is merely vincible, when some diligence has been exercised, but not enough; secondly, it is crass or supine, when hardly any diligence has been used; thirdly, it is affected, when a person deliberately aims to continue in ignorance.

28. Influence of the Various Kinds of Ignorance on the Voluntariness of Acts.—(a) Ignorance of an act, whether as to its substance or quality, makes an act involuntary, when the ignorance itself is involuntary, as will be explained in paragraph 29. Hence, if we refer to ignorance that is not blameworthy and to the guilt of violating the law of God, we may say: Ignorance excuses.

(b) Ignorance does not make an act involuntary before human law, unless the law itself presumes the ignorance or the ignorance is proved, as will be explained in the Question on Law (see 489 sqq.). For, when law is sufficiently promulgated or a fact pertains to one's own self, the presumption is that ignorance does not exist, or that it is culpable. Hence, the general rule of law common to all forms of jurisprudence: Ignorance does not excuse (cfr. Canon 16 of the Code of Canon Law).

29. Effects of Concomitant, Consequent, and Antecedent Ignorance.—(a) Concomitant ignorance does not make an act involuntary, because it does not cause anything that is contrary to the will; but it does make the act that is performed non-voluntary, since what is unknown cannot be actually desired.

(b) Consequent ignorance cannot make an act entirely involuntary, since such ignorance is itself voluntary; but it does in a certain respect make an act involuntary, i.e., inasmuch as the act would not have been done save for the ignorance. (c) Antecedent ignorance makes an act entirely involuntary.

30. Effects of Invincible and Vincible Ignorance.—(a) Invincible ignorance, even of what pertains to the natural law, makes an act involuntary, since nothing is willed except what is understood. Hence, no matter how wrong an act is in itself, the agent is not guilty of formal sin (see 249), if he is invincibly ignorant of the malice involved.

(b) Vincible ignorance does not make an act involuntary, since the ignorance itself is voluntary; hence, it does not excuse from sin. It does not even make an act less voluntary and less sinful, if the ignorance is affected in order that one may have an excuse; for such a state of mind shows that the person would act the same way, even though he had knowledge.

31. Vincible ignorance makes an act less voluntary and less sinful: (a) when the ignorance is not affected, for the voluntariness is measured by the knowledge, and knowledge here is lacking; (b) when the ignorance, though affected, was fostered only through fear that knowledge might compel a stricter way of life; for such a state of mind seems to show that one would not act the same way if one had knowledge.

32. Like to ignorance are the following: (a) error, which is a judgment not in agreement with the facts (e.g., Balbus, a young child, thinks stealing is lawful, because older persons are represented as stealing in the moving pictures); (b) forgetfulness, which is ignorance of what was once known (e.g., Titus made a study of his duties as a Catholic when he was young, but at present what he does not know about those duties is not inconsiderable); (c) inadvertence, which is a lack of attention to what is being done (e.g., Caius, who is absent-minded, sometimes gets his hair cut and goes away without paying, or takes money that does not belong to him).

33. The principles and conclusions given above with regard to ignorance will apply also to error, forgetfulness and inadvertence; for in all these cases the lack of actual knowledge at the moment an act is done, is either willed or not willed, and accordingly the act itself is either voluntary or not voluntary. In the examples mentioned above, Balbus does not will the guilt of theft, since he does not know it; but his elders do will that guilt, because they should know it. Titus is responsible for neglecting his duties, if he has forgotten them through his own neglect of them or other fault; otherwise, he is not responsible. Caius' inattention is involuntary, if due to mental concentration or distraction, and if it is not desired by him; it is voluntary, if he is aware of it and cultivates it, or if he does not try to be more attentive to his duties.

34. Consent Requisite for a Human Act.—To be human, an act must proceed not only from knowledge, but also from inclination; that is, it must be voluntary. Three things are necessary in order that an act be voluntary: (a) it must be agreeable to an internal principle, i.e., in most moral matters to the will. Hence, an act that is done against one's will on account of external violence is not voluntary; (b) it must be caused by the will. Hence, a shower of rain is said to be agreeable to the gardener, but not voluntary since his will is not its cause; (c) it must be performed with a conscious purpose. Hence, natural acts (such as sleeping) and spontaneous acts (such as stroking one's beard absent-mindedly) are not voluntary acts.

35. Kinds of Voluntary Acts.-(a) A voluntary act is free or necessary, according as one can or cannot abstain from it. The vision of God in heaven is voluntary to the blessed, since they look at Him knowingly and gladly; but it is not free, since they cannot avert their gaze from that which makes them blessed. The love of God on earth is voluntary, since chosen; but it is also free, since man is able to turn away from God.

(b) An act is perfectly or imperfectly voluntary, according as the deliberation and consent that precede it are full or only partial.

(c) An act is said to be simply—that is, absolutely—voluntary, when it is wished under circumstances that exist here and now, although in itself, apart from those circumstances, it is not wished. It is said to be voluntary under a certain aspect, when it is desired for itself, but not under existing conditions. Thus, if an arm needs to be amputated to save life, the amputation is absolutely voluntary, while the preservation of the arm is voluntary only in a certain respect. Hence, an act is voluntary simply or absolutely when one chooses it, all things considered; it remains involuntary under a certain respect, inasmuch as the choice is made with reluctance.

(d) An act is voluntary in itself or directly, when it is desired in itself for its own sake (i.e., as an end), or for the sake of something else (i.e., as a means). It is voluntary in its cause or indirectly, when it is not desired in itself, either as a means or an end, but is foreseen as the result of something else that is intended. Examples: Titus quarrels with his neighbors, at times because he likes to quarrel, and at other times because he wishes to make them fear him; hence, his quarrels are directly voluntary. Caius is a peaceful man who dislikes quarreling; but he likes to drink too much occasionally, although he knows that he always quarrels when he is under the influence of liquor. Thus, his quarrels are indirectly voluntary.

36. An act is voluntary in its cause in two ways: (a) approvingly (physically and morally voluntary in cause), when one is able and obliged not to perform the act that is its cause (e.g., the quarrels of Caius mentioned above are approved implicitly by him, since he could and should prevent the intoxication which is their cause); (b) permissively (physically voluntary in cause), when one is not able or not obliged to omit the act that is its cause (see 94 sqq.). Examples: Balbus, in order to make a living, has to associate with persons of quarrelsome character, and as a result often hears shocking disputes. Titus, a military commander, orders an enemy fortification to be bombarded, although he knows that this will involve the destruction of other property and the unavoidable killing of some non-combatants or neutrals. Caius writes a book whose purpose and natural result is edification, but he foresees that evil-minded persons will misunderstand it and take scandal.

37. Omissions, as well as acts, may be voluntary. (a) Thus, they are directly voluntary, when they are willed as an end or as a means to an end. Example: Titus fails to reprove the disorders of those in his charge because he likes disorder, or because it illustrates his theory that everyone should go through an evolution from roughness to refinement. (b) They are indirectly voluntary, when their cause is willed with approval or permitted with disapproval. Example: Balbus does not like to miss Mass, but he fails to rise from bed when he hears the church bell ringing, and as a result does not get to church. If his failure to get up was due to laziness, the omission of Mass was approved by Balbus; if it was due to illness, the omission was only permitted.

38. The effect that follows upon an omission may also be voluntary. (a) Thus, it is directly voluntary, if the omission is chosen as a means to the effect. Example: Caius hears Titus say that he is going to make a certain business deal, and he knows that Titus will suffer a great loss thereby; but he wishes Titus to lose his money, and therefore says nothing about the danger. (b) It is indirectly voluntary, if one foresees the effect, and approves or permits it. Examples: Balbus sees Titus attacked by a hoodlum and realizes that, unless assisted, Titus will be badly beaten up; but he is such an admirer of pugilism that, in spite of his sorrow for Titus, he decides not to stop the fight. Caius sees his friend Sempronius drowning, and fails to go to his assistance, because to his regret he is not an expert swimmer.

39. The effect of an omission is indirectly voluntary and approved by the will when one is able and bound to do what one omits. Example: Balbus receives some confidential documents with the understanding that he will guard them sacredly; but fearing to lose the good graces of Titus, who is curious and loquacious, he omits to put the papers away as promised, with the result that Titus finds them and reads them.

40. Obstacles to Consent.—The obstacles to consent are all those factors that take away or lessen the voluntariness of an act. (a) Thus, the actual obstacles that affect the intellect are reduced to ignorance, spoken of above; those that affect the will are passion and fear, and that which affects the external powers is coercion. (b) The habitual obstacles are habits and abnormal mental states.

41. Fear is a disturbance of mind caused by the thought that a future danger is impending. It is an obstacle to consent in various ways: (a) it lessens or takes away freedom of judgment, inasmuch as it hinders or suspends the reasoning processes; (b) it lessens the voluntariness of choice, inasmuch as it makes one decide for what is not of itself agreeable.

42. An act done under fear that impeded the use of judgment is: (a) involuntary, if the fear was so great that one was temporarily out of one's mind. Example: Titus is so panic-stricken at the thought that a wild animal is pursuing him that he fires a revolver in every direction; (b) less voluntary, if the fear prevents one from thinking with calmness and deliberation. Example: Caius is being questioned by a stern examiner who demands an immediate reply. Fearing to hesitate, Caius gives what he knows is a bluffing answer.

43. The acts of one who is under fear are of various kinds.

(a) Acts are done with fear, when the fear is concomitant—i.e., when it is not willed and does not cause the act, but is merely its occasion or would rather prevent it. Examples: Julius is ordered under pain of death to drink a glass of wine, a thing he was intending to do and which he would have done even without any threats. Balbus walks along a lonely road, because he must get home, but he trembles at the thought of robbers. Caius, a highwayman, at the point of the revolver, forces Balbus to hand over his purse, but he fears that the police may arrive before he has secured the money. Titus, a business man, makes a trip by air, because he must reach another city without delay, but he has some apprehensions about his safety. All these men act, not because of, but apart from or in spite of their fears.

(b) Acts are done through fear, when fear causes an act that would not otherwise be performed. The fear may be antecedent (i.e., unwilled) or consequent (i.e., willed). Examples: Balbus, in the case mentioned above, surrendered his purse because of involuntary fear which was caused by the revolver of the robber. Claudius makes an act of sorrow for sin because of voluntary fear which he produces by thinking of the punishment of hell.

44. The effects of fear, which do not take away the use of reason, on the voluntariness of acts are as follows.

(a) Acts done with fear are not made really involuntary on account of the fear that accompanies them, for they are done for their own sake, not out of fear or as a consequence of fear. They may be called relatively involuntary in the sense that, by reason of fear, they are comparatively unpleasant, unless one enjoys the thrill of danger. Examples: Balbus, Caius and Titus, in the cases mentioned above, acted with perfect willingness. Whether they enjoyed their experiences or not, depends on their attitudes towards adventure and excitement.

(b) Acts done through fear are voluntary simply and absolutely, for the act done under the impulse of fear is what the agent considers here and now as most desirable. Examples: Balbus' surrender of his purse and Claudius' act of contrition are just what these two men wish to do as best suited to the circumstances.

(c) Acts done through fear are involuntary in a certain respect, if the agent can retain his inclination towards the opposite of the act and still avoid what he fears; otherwise, they are in no way involuntary. Examples: Balbus retains his liking for the money taken from him by force, and hence the surrender of it to the highwayman, although voluntary, if all things are considered, is not voluntary, if only the money itself is considered. Claudius, on the contrary, retains no liking for his sins, for he knows that, if he does, he will defeat the purpose of his act of sorrow, which is to escape the pains of hell; hence, his contrition, although the result of fear, is in no respect involuntary.

45. Passion is a movement of the sensitive appetite towards its object through love, desire, hope, or its repose therein through delight. It tends towards good, as fear tends away from evil (see 117 sqq.). Passion is an obstacle to consent in the following ways: (a) it takes away voluntariness (i.e., the quality of proceeding from an internal principle with knowledge of the end of the act), whenever it is so intense as to prevent knowledge; (b) it diminishes liberty (i.e., the quality of being perfectly voluntary, or indifferent as between many acts), even when it does not prevent knowledge.

46. Spiritual appetites fortify the reason, but the opposite is true of sensible appetites; for these latter draw all the attention to things that are lower and away from those that are higher, and impede the exercise of imagination and other senses that serve the reason. In extreme and rare cases passion may be so intense as to distract from or prevent altogether the exercise of reason, or to produce insanity. Thus, we sometimes hear of persons losing their minds through affection for money, or of performing irrational deeds under the excitement of joy.

47. With reference to the will, passion is twofold. (a) It is antecedent, when it precedes the act of the will and causes it. In this case the passion arises not from the will, but from some other cause (e.g., the bodily state, as when a sick man longs for food that is forbidden). (b) Passion is consequent when it follows the act of the will and results from it. This may happen either without the will choosing