54 chapters
30 hour read
Selected Chapters
54 chapters
MORAL THEOLOGY A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities
MORAL THEOLOGY A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities
BY JOHN A. MCHUGH, O.P. AND CHARLES J. CALLAN, O.P. REVISED AND ENLARGED BY EDWARD P. FARRELL, O.P. NEW YORK CITY JOSEPH F. WAGNER, INC. LONDON: B. HERDER Nihil Obstat ELWOOD FERRER SMITH, O.P., S.T.M. BENJAMIN URBAN FAY, O.P., S.T.LR. Imprimi Potest VERY REV. WILLIAM D. MARRIN, O.P., P.G., S.T.M. Provincial...
20 minute read
Read Chapter
Read Chapter
PREFACE
PREFACE
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. Nee
3 minute read
Read Chapter
Read Chapter
REVISOR’S NOTE
REVISOR’S NOTE
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...
21 minute read
Read Chapter
Read Chapter
INTRODUCTION
INTRODUCTION
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 reaso
13 minute read
Read Chapter
Read Chapter
Art. 1: THE LAST END OF MAN
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.
1 minute read
Read Chapter
Read Chapter
Art. 2: ACTS AS HUMAN
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 (A
22 minute read
Read Chapter
Read Chapter
Art. 3: ACTS AS MORAL
Art. 3: ACTS AS MORAL
(_Summa Theologica_, I-II, qq. 18-20.) 63. In order that an act be a means by which man may tend to his Last End, it is not sufficient that it be human (proceeding from knowledge and will); it must also be morally good. 64. Definition.—Morality is the agreement or disagreement, of a human act with the norms that regulate human conduct with reference to man’s Last End. The act which is in agreement with those norms is morally good; the act which is in disagreement with them is morally bad. An act
26 minute read
Read Chapter
Read Chapter
Art. 4: ACTS AS MERITORIOUS
Art. 4: ACTS AS MERITORIOUS
(_Summa Theologica_, I-II, q. 21.) 106. When the morality of an act is attributable to one as one’s own, one becomes worthy of praise and reward, if the act is good, but deserving of censure and punishment, if the act is evil. 107. Definitions.—Merit is the right to a reward arising from works done for God. Demerit is the debt of punishment incurred on account of works done against God. 108. Divisions.—According to the difference of the person who confers the reward, there are two kinds of merit
4 minute read
Read Chapter
Read Chapter
Art. 5: THE PASSIONS
Art. 5: THE PASSIONS
(_Summa Theologica_, I-II, qq. 22-48.) 116. Having discussed the acts proper to man, we shall now speak of the passions, which are common to both man and beast. 117. Definition.—The passions—also called the emotions, affections, or sentiments—are acts of desire; but, unlike the acts of the will, they are directed, not to good apprehended by the higher knowing power of the intellect, but to good apprehended by the lower knowing power of sense and imagination. They are defined as: acts or movement
12 minute read
Read Chapter
Read Chapter
Question II GOOD AND BAD HABITS
Question II GOOD AND BAD HABITS
132. Having considered human acts and the passions, we now pass to a consideration of the principles from which acts proceed proximately. These principles are, first, the faculties, powers or forces of the soul (such as the intellect, will, sense, appetite, and vegetative powers); and, secondly, the habits which permanently modify the faculties. For some faculties may be turned in various directions, either favorably or unfavorably, as regards their ends, and it is the stable bent given to a fac
46 minute read
Read Chapter
Read Chapter
Art. 1: HABITS IN GENERAL
Art. 1: HABITS IN GENERAL
(_Summa Theologica_, I-II, qq. 49-54.) 133. Definition.—A habit is a perfect and stable quality by which a being is well- or ill-affected in itself, or with regard to its motions. It differs from mere disposition or tendency, which is an imperfect and transitory quality. Thus, a sallow complexion is a habit; a blush, a disposition. 134. Division.—Habits are variously divided, as follows: (a) From the viewpoint of their subject, they are either entitative or operative, according as they affect di
3 minute read
Read Chapter
Read Chapter
Art. 2: GOOD HABITS OR VIRTUES
Art. 2: GOOD HABITS OR VIRTUES
(_Summa Theologica_, I-II, qq. 55-70.) 142. Definition.—A virtue is a good habit of the free powers of the soul, that is a principle of good conduct, and never of conduct that is evil. Hence, the following are not virtues: (a) an occasional inclination to good, for this is not a fixed habit; (b) good habits of the body or of the vegetative powers, etc. (such as beauty and health), for these are not free; (c) knowledge of the right or affection for it without any reference to practice, for virtue
12 minute read
Read Chapter
Read Chapter
Art. 3: BAD HABITS OR VICES
Art. 3: BAD HABITS OR VICES
(_Summa Theologica_, I-II, qq. 71-89.) 167. Definition.—A vice is a habit inclining to moral evil. A sin is an act resulting from a vice, or tending to the formation of a vice; or it is any thought, word, deed or omission against the law of God. 168. Divisions.—There are various divisions of sins. Thus: (a) according to the kind of delight that is taken in evil, sins are either spiritual (e.g., vainglory) or carnal (e.g., intemperance); (b) according to the person who is more directly offended b
57 minute read
Read Chapter
Read Chapter
Art. 1: LAW IN GENERAL
Art. 1: LAW IN GENERAL
(_Summa Theologica_, I-II, qq. 90-92.) 285. Definition.—Law is an ordinance of the reason for the common good promulgated by him who has authority in the community. (a) It is an ordinance, that is, a command or prohibition which has obligatory and lasting force. Hence, advice is not a law, because not obligatory; a rule that binds only during the lifetime of the lawgiver or of those who received it is not strictly a law, because not enduring. (b) It is an ordinance of the reason, since the rule
8 minute read
Read Chapter
Read Chapter
Art. 2: THE NATURAL LAW
Art. 2: THE NATURAL LAW
(_Summa Theologica_, I-II, qq. 93, 94.) 295. Meaning.—The Natural Law is so called for the following reasons: (a) it is received by man, not through special promulgation, but along with his rational nature. Hence, St. Paul says that the Gentiles, who had not received the laws specially promulgated, were a law unto themselves, that is, through their rational nature (Rom., ii. 14); (b) it includes only such precepts as can be known or deduced from the very nature of man, and thus some pagans fulfi
27 minute read
Read Chapter
Read Chapter
Art. 3: THE POSITIVE DIVINE LAW
Art. 3: THE POSITIVE DIVINE LAW
(_Summa Theologica_, I-II, qq. 98-108.) 328. Meaning.—The Positive Divine Law is the law added by God to the Natural Law, in order to direct the actions of man to his supernatural End, to assist him to a better observance of the Natural Law, and to perfect that which is wanting in human law. (a) The Last End of man is not natural, but supernatural (see 20), and hence it was necessary that, in addition to the precepts which guide man towards his natural beatitude, there should be added precepts t
28 minute read
Read Chapter
Read Chapter
Art. 4: HUMAN LAW
Art. 4: HUMAN LAW
(_Summa Theologica_, I-II, qq. 95-97.) 370. Definition.—Since human perversity often needs a check in regulations that are not expressly contained in the Natural or in the Divine Law, other laws must be made by society, drawn from those higher laws as conclusions or added to them as determinations, in order to meet special circumstances and necessities. 371. Division of Human Laws.-Human laws are variously divided. (a) According to the difference of legislators, laws are either ecclesiastical or
27 minute read
Read Chapter
Read Chapter
Art. 5: ECCLESIASTICAL LAW
Art. 5: ECCLESIASTICAL LAW
418. The Church, being a perfect and independent society, has the power to make laws for its members in order to promote the common spiritual welfare. These laws are not an encroachment on the liberty of the Gospel, for Christ Himself bestowed on the Church legislative and other governmental powers suitable to her mission. The charter of the legislative authority of the Church is contained in the words of Christ to Peter: “I say to thee that thou art Peter, and upon this rock I will build My Chu
59 minute read
Read Chapter
Read Chapter
Art. 6: CIVIL LAW
Art. 6: CIVIL LAW
542. Meaning.—Just as the Church has the right and duty to make laws which will promote the spiritual welfare of her members, so has the State the power and obligation to legislate for the temporal happiness of its citizens: “There is no power but from God and those that are, are ordained of God. He (the ruler) is God’s minister to thee for good” (Rom., xiii. 1, 4). 543. Origin.—The authority to make civil laws resides in that person or body to whom according to the constitution of the State the
21 minute read
Read Chapter
Read Chapter
Art. 1: THE LAW OF CONSCIENCE
Art. 1: THE LAW OF CONSCIENCE
(_Summa Theologica_, I, q. 79, aa. 11-13.) 575. Definition.—Conscience is an act of judgment on the part of the practical reason deciding by inference from general principles the moral goodness or malice of a particular act. (a) It is an act, and as such it differs from moral knowledge and intellectual virtues, which are not transitory but enduring. Moral understanding (synderesis), by which everyone naturally perceives the truth of general and self-evident principles of morality; moral science,
15 minute read
Read Chapter
Read Chapter
Art. 2: A GOOD CONSCIENCE
Art. 2: A GOOD CONSCIENCE
(_Summa Theologica_, I-II, q. 19, aa. 5, 6.) 593. As was explained in the previous article, conscience is not a proper guide unless it is good. In this article we shall speak of the good conscience and of its opposite the various kinds of bad conscience. 594. Definition.—The distinction of good and bad conscience is applied both to consequent and antecedent conscience (see 576). (a) The consequent conscience is good, and one is said to have a good conscience, if it testifies that past acts were
33 minute read
Read Chapter
Read Chapter
Art. 3: A CERTAIN CONSCIENCE
Art. 3: A CERTAIN CONSCIENCE
(_Summa Theologica_, I-II, q. 57, a. 5; II-II, q. 47, a. 9.) 640. As was said above, only that conscience is a safe guide which is not only good—that is, in agreement, as far as one’s efforts can secure this, with the external law—but also certain. A certain conscience is one which, without any prudent fear of erring, judges that a particular act is obligatory or unlawful, and hence here and now to be done or omitted. 641. Necessity of Certitude.—We must be sure we are right before we act; other
59 minute read
Read Chapter
Read Chapter
PART II SPECIAL MORAL THEOLOGY
PART II SPECIAL MORAL THEOLOGY
743. In the First Part of this work, the means to man’s Last End were spoken of in a general way; the features that are common to all good acts—that they be human, morally deserving, directed according to law and conscience—were treated. In the present Part the means to the Last End will be discussed in particular, and we shall consider in turn the kinds of duties that are owed by all men and those owed by persons in special states of life....
25 minute read
Read Chapter
Read Chapter
Question I THE DUTIES OF ALL CLASSES OF MEN
Question I THE DUTIES OF ALL CLASSES OF MEN
744. Good habits, specifically different, are all reducible to seven most general virtues (see 150, 151), and hence in studying these seven virtues, we shall at the same time study all the common duties of man. 745. The properties of the seven infused virtues are chiefly four: (a) In the first place, these virtues may be increased: “This I pray, that your charity may more and more abound” (Phil, i. 9). The increase takes place _ex opere operato_ through the Sacraments, or _ex opere operantis_ th
1 minute read
Read Chapter
Read Chapter
Art. 2: THE VIRTUE OF FAITH
Art. 2: THE VIRTUE OF FAITH
(_Summa Theologica_, II-II, qq. 1-9.) 746. The order of the theological virtues here followed is that given by St. Paul in I Cor., xiii. 13—viz., faith, hope, charity. The order of these virtues is twofold: (a) according to dignity the order is charity, hope, faith; (b) according to time, the order is that of I Cor., xiii. The habits of these three virtues are infused at the same time (i.e., at the moment when grace is conferred), but their acts are not simultaneous, and one must believe before
52 minute read
Read Chapter
Read Chapter
Art. 2: THE SINS AGAINST FAITH
Art. 2: THE SINS AGAINST FAITH
(_Summa Theologica_, II-II, qq. 10-15.) 812. The sins against faith can all be reduced to four heads: (a) sins of unbelief (see 813-886), which are opposed to the internal act of faith; (b) sins of blasphemy (see 887-903), which are opposed to the external act of faith; (c) sins of ignorance (see 904-911), which are opposed to the Gift of Knowledge; (d) sins of blindness and dullness (912), which are opposed to the Gift of Understanding. 813. The Sin of Unbelief.—Unbelief in general is a want of
57 minute read
Read Chapter
Read Chapter
Art. 3: THE COMMANDMENTS OF FAITH
Art. 3: THE COMMANDMENTS OF FAITH
(_Summa Theologica_, II-II, q. 16.) 913. Unlike the commandments of justice, which are summed up in the Decalogue, the commandments of faith are not given in any one place of scripture; but they may be reduced to three: (a) one must acquire knowledge and understanding of one’s faith according to one’s state in life and duties; (b) one must believe internally the truths of faith; (c) one must profess externally one’s belief. 914. The Commandment of Knowledge.—The first of the foregoing commandmen
57 minute read
Read Chapter
Read Chapter
Art. 4: THE VIRTUE OF HOPE
Art. 4: THE VIRTUE OF HOPE
(_Summa Theologica_, II-II, qq. 17-22.) 1009. Definition.—The word “hope” is variously used. (a) In a wide and improper sense, it signifies the expectation of some wished-for evil, or desire without expectation. Hence, colloquially one hopes for misfortune to another (hope of a future evil), or that another has succeeded or is in good health (hope of past or present good), or that some unlooked-for fortune will turn up (hope without expectation). (b) In its strict and proper sense, hope signifie
2 hour read
Read Chapter
Read Chapter
Art. 5: THE VIRTUE OF CHARITY
Art. 5: THE VIRTUE OF CHARITY
(_Summa Theologica_, II-II, qq. 23-27.) 1105. Definition.—The word “charity” (_carum_, what is held dear, highly esteemed) is used either in a more general, or in a particular sense. (a) In its more general sense, it is applied to acts or feelings of a kindly nature towards others, whether or not God be concerned in them as the object or motive. Thus, it is applied to kindly judgments about others, to a benevolent disposition towards their welfare, to gratuitous relief of the needy or suffering,
57 minute read
Read Chapter
Read Chapter
Art. 6: THE EFFECTS OF CHARITY
Art. 6: THE EFFECTS OF CHARITY
(_Summa Theologica_, II-II, qq. 28-33.) 1193. Internal Effects of Charity.—There are three acts of the soul that result from love, viz., joy, peace, mercy. (a) The joy of charity is a repose or delight of the soul in the perfections of God and in the union of self and the neighbor with Him: “The fruit of the Spirit is charity, joy” (Gal., v. 22). (b) The peace of charity is the harmony of man with God, self and the neighbor: “There is much peace to those that love Thy law” (Ps. cxviii. 165). (c)
2 hour read
Read Chapter
Read Chapter
Art. 7: THE SINS AGAINST LOVE AND JOY
Art. 7: THE SINS AGAINST LOVE AND JOY
(_Summa Theologica_, II-II, qq. 34-36.) 1295. The sins against charity and its subordinate virtues can be reduced to the following: (a) hatred, which is opposed to love; (b) sloth and envy, which are contrary to the joy of charity; (c) discord and schism, which are opposed to the peace of charity; (d) scandal, which is the opposite of beneficence and fraternal correction. 1296. Hate.—Hate is an aversion of the will to something which the intellect judges evil, that is, contrary to self. As there
41 minute read
Read Chapter
Read Chapter
Art. 8: THE SINS AGAINST PEACE
Art. 8: THE SINS AGAINST PEACE
(_Summa Theologica_, II-II, qq. 37-42.) 1347. The following sins are opposed to the peace of charity: (a) discord, which is opposed to peace in wills; (b) contention or quarreling, which is opposed to peace in words; (e) schism, war, fights and sedition, which are opposed to peace in works. 1348. Discord.—As here understood, discord is a disagreement in the wills of two or more persons in matters pertaining to the divine good, or the good of the neighbor, and concerning which charity requires th
2 hour read
Read Chapter
Read Chapter
Art. 9: THE SINS AGAINST BENEFICENCE
Art. 9: THE SINS AGAINST BENEFICENCE
(_Summa Theologica_, II-II, q. 43.) 1444. Having discussed in the preceding paragraphs the sins opposed to the internal acts of charity (love, joy and peace), we come now to treat of scandal and cooperation which are opposed to the external acts of charity—beneficence and brotherly correction. 1445. Scandal.—Scandal is derived from a Greek word signifying a snare or trap prepared for an enemy, or a stone or block laid in the road that he may stumble or trip over it. In use, it is applied in a wi
59 minute read
Read Chapter
Read Chapter
Art. 10: THE COMMANDMENTS OF CHARITY
Art. 10: THE COMMANDMENTS OF CHARITY
(_Summa Theologica_, II-II, q. 44.) 1547. There is no commandment concerning charity in the Decalogue, but charity is implicitly contained in all the commandments of other virtues; for charity is the end of every commandment (I Tim., i. 5). Thus, the commandments of the first table of the Law tend to the love of God; the commandments of the second table to the love of neighbor. On account of its supreme importance, however, charity was made the object of special commandments in both the Old and
57 minute read
Read Chapter
Read Chapter
Art. 11: THE GIFT OF WISDOM
Art. 11: THE GIFT OF WISDOM
(_Summa Theologica_, II-II, qq. 45, 46.) 1609. Wisdom is the Gift of the Holy Ghost which corresponds with and serves the virtue of charity (see 159 sqq., 808 sqq., 1041 sqq.), and hence it is discussed in this place. The following points concerning Wisdom will be treated: (a) the Nature of the Gift of Wisdom; (b) the Persons who Possess the Gift of Wisdom; (c) the Beatitude of the Peacemakers, which pertains especially to Wisdom; (d) the Sin of Foolishness, which is opposed to Wisdom. So far is
19 minute read
Read Chapter
Read Chapter
Question II THE DUTIES OF ALL CLASSES OF MEN (THE MORAL VIRTUES)
Question II THE DUTIES OF ALL CLASSES OF MEN (THE MORAL VIRTUES)
1626. After the theological virtues, which offer to God the services of faith, hope and charity, and which direct man to his Last End, follow the cardinal or moral virtues, which perfect the actions and passions of man, and make of them means for tending to the Last End. Of these four virtues (prudence, justice, fortitude and temperance), prudence is ranked first, as being the director of the others....
23 minute read
Read Chapter
Read Chapter
Art. 1: THE VIRTUE OF PRUDENCE
Art. 1: THE VIRTUE OF PRUDENCE
(_Summa Theologica_, II-II, qq. 47-56.) 1627. Definition.—All the definitions of prudence are in substantial agreement, and from them we may formulate a detailed definition as follows: “Prudence is the virtue that consults well about the means to be used for leading a good life and applies the knowledge acquired through consultation to particular contingencies as they arise.” (a) Thus, prudence consults well, for its office is to study ways and means to right conduct, and to arrive at a sound ju
49 minute read
Read Chapter
Read Chapter
Art. 2: THE VIRTUE OF JUSTICE
Art. 2: THE VIRTUE OF JUSTICE
(_Summa Theologica_, II-II, qq. 57-60.) 1688. After prudence follows justice. This virtue regulates human actions and renders to others their due, and so it has preeminence over fortitude and temperance, which govern the passions and make man virtuous as regards his own acts only and not as regards his neighbor. The logical order, then, is that justice should precede fortitude and temperance. 1689. Nature of Justice.—In God justice is an attribute in virtue of which He so treats His creatures th
55 minute read
Read Chapter
Read Chapter
Art. 3: THE SUBJECTIVE PARTS OF JUSTICE: COMMUTATIVE AND DISTRIBUTIVE JUSTICE
Art. 3: THE SUBJECTIVE PARTS OF JUSTICE: COMMUTATIVE AND DISTRIBUTIVE JUSTICE
(_Summa Theologica_, II-II, qq. 61, 62.) 1745. The Three Species of Justice.—The subjective parts of a virtue are those that partake of its essence and that are the subordinate species into which it may be distinguished, as prudence is divided into individual, domestic and political (see 1639). There are three species of justice, and their division is taken from the threefold relation that exists in a whole. (a) Thus, legal justice directs the parts to respect the rights of the whole, and it is
54 minute read
Read Chapter
Read Chapter
Art. 4: THE VICES OPPOSED TO COMMUTATIVE AND DISTRIBUTIVE JUSTICE
Art. 4: THE VICES OPPOSED TO COMMUTATIVE AND DISTRIBUTIVE JUSTICE
(_Summa Theologica_, II-II, qq. 63-78.) 1804. The Vice Opposed to Distributive Justice.—Favoritism (i.e., acceptance of persons, partiality) is defined as “a species of injustice which moves one to distribute the common goods or burdens of society, not according to merit or fitness, but according to some other and impertinent standard.” (a) The common goods include offices, honors, functions, while the common burdens include taxes, contributions, and penalties. (b) The common goods of which we n
2 hour read
Read Chapter
Read Chapter
Art. 5: THE QUASI-INTEGRAL AND POTENTIAL PARTS OF JUSTICE; THE VIRTUE OF RELIGION AND THE OPPOSITE VICES
Art. 5: THE QUASI-INTEGRAL AND POTENTIAL PARTS OF JUSTICE; THE VIRTUE OF RELIGION AND THE OPPOSITE VICES
(_Summa Theologica_, II-II, qq. 79-100.) 2139. The Quasi-Integral Parts of Justice.—The integral parts of a virtue are certain functions necessary for the perfect use of the virtue; for example, memory, perception, docility and quickness are needed for the fullest exercise of prudence (see 1648 sqq.). These parts are called here “quasi-integral,” so as not to be confused with the properly integral parts, or divisions of quantity, in a material composite. In its first use “integral part” is spoke
2 hour read
Read Chapter
Read Chapter
Art. 6: THE REMAINING POTENTIAL PARTS OF JUSTICE; THE VIRTUE OF PIETY; THE COMMANDMENTS
Art. 6: THE REMAINING POTENTIAL PARTS OF JUSTICE; THE VIRTUE OF PIETY; THE COMMANDMENTS
(_Summa Theologica_, II-II, qq. 101-122.) 2344. Having treated of religion, the chief potential part of justice, we shall new consider the remaining subsidiary virtues of the present group, namely, piety, reverence, truthfulness, gratitude, vindication, friendship, liberality, equity (see 2141-2143). 2345. The Virtue of Piety.—In general, piety is the virtue that inclines one to show due recognition of indebtedness to those from whom one has received life and existence. There are three senses of
59 minute read
Read Chapter
Read Chapter
Art. 7: THE VIRTUE OF FORTITUDE
Art. 7: THE VIRTUE OF FORTITUDE
(_Summa Theologica_, II-II, qq. 123-140.) 2437. The Virtue of Fortitude.—This virtue ranks next after justice and before temperance. Prudence has the greatest amount of goodness since it deals directly with reason, the essential good of man; justice is next because it realizes the dictates of reason in human affairs; the other virtues uphold the reign of reason against the rebellion of passion, fortitude repressing fear, the most powerful foe of reason, and temperance subduing pleasure, which is
32 minute read
Read Chapter
Read Chapter
Art. 8: THE VIRTUE OF TEMPERANCE
Art. 8: THE VIRTUE OF TEMPERANCE
(_Summa Theologica_, II-II, qq. 141-170.) 2461. Definition of Temperance.—Temperance is a moral virtue which regulates according to reason the gratification of the lower pleasures and desires of sense. (a) It moderates pleasure and desire, and in consequence also the sadness caused by the absence of pleasure. Just as a special virtue (fortitude) is needed to check the strongest of the repelled emotions (fear of death), so likewise a special virtue (temperance) is necessary to bridle the most veh
59 minute read
Read Chapter
Read Chapter
Question III THE DUTIES OF PARTICULAR CLASSES OF MEN
Question III THE DUTIES OF PARTICULAR CLASSES OF MEN
2573. The theological and moral virtues treated in the previous Question are obligatory upon all states and conditions, for all men have the same supernatural destiny, and all alike are bound to govern their acts and their passions by the rule of reason. But not all have the same calling or office, or consequently the same particular ends to be striven for or the same special means to be used; wherefore, there are moral duties proper to particular classes and particular ways of life. Those speci
3 minute read
Read Chapter
Read Chapter
Art. 1: THE DUTIES OF MEMBERS OF THE CHURCH
Art. 1: THE DUTIES OF MEMBERS OF THE CHURCH
2574. The General Duties of the Faithful.—The Church has the power to make laws which will promote the common good of the whole body and the individual good of the members (see 418). Chief among the laws that bind the faithful in general are the six known as the Precepts of the Church, namely, the laws on the observance of Sundays and holydays, on fasting and abstinence, on yearly confession, on Easter Communion, on the support of pastors, and on marriage. 2575. The First Precept of the Church.—
53 minute read
Read Chapter
Read Chapter
Art. 2: THE DUTIES OF MEMBERS OF DOMESTIC AND CIVIL SOCIETY
Art. 2: THE DUTIES OF MEMBERS OF DOMESTIC AND CIVIL SOCIETY
2613. The Duties of Husbands and Wives.—Conjugal obligations may be classed under three heads according to the three ends of marriage. (a) Thus, the first blessing of marriage is offspring, and this imposes upon parents the obligation of providing for their children and of training them in mind and will (see 2630 sqq.). (b) The second blessing of marriage is fidelity to the engagement made by husband and wife to deliver to each other exclusive power over their bodies for procreation (conjugal de
56 minute read
Read Chapter
Read Chapter
Question IV THE SACRAMENTS
Question IV THE SACRAMENTS
2652. In the three Questions that preceded we spoke of the means by which man is sanctified and is enabled to secure supernatural rewards through the merits of his own works; for the virtues make their possessor as well as his acts morally righteous, while through God’s grace the good deeds done for His sake entitle the doer to the crown of eternal life. In the present Question we pass on to consider certain means by which God is honored by man and man is sanctified through the application to hi
1 minute read
Read Chapter
Read Chapter
Art. 1: THE SACRAMENTS IN GENERAL; THE SACRAMENTALS
Art. 1: THE SACRAMENTS IN GENERAL; THE SACRAMENTALS
(_Summa Theologica_, III, qq. 60-65.) 2654. Nature of a Sacrament.—In the New Law a Sacrament is an outward sign instituted permanently by Christ to signify and convey grace. (a) The internal cause or essence of a Sacrament is the outward sign, which has two parts. The indeterminate part or matter is a visible object (e.g., the water of Baptism, the chrism of Confirmation, the bread and wine of the Eucharist, the oil of Extreme Unction, the imposition of hands in Orders) or a perceptible act tha
34 minute read
Read Chapter
Read Chapter
Art. 2: BAPTISM; CONFIRMATION; THE EUCHARIST; THE SACRIFICE OF THE MASS
Art. 2: BAPTISM; CONFIRMATION; THE EUCHARIST; THE SACRIFICE OF THE MASS
(_Summa Theologica_, III, qq. 66-83.) 2685. The general duties of the ministers and recipients of the Sacraments have been outlined in the previous Article. The principles therein given are the basis of the special duties that pertain to each of the seven Sacraments. In this and the remaining Articles, therefore, it will suffice to apply without explaining anew the rules already given and to add the special details proper to each Sacrament. 2686. The Sacrament of Baptism.—The first and most esse
54 minute read
Read Chapter
Read Chapter
Art. 3: REPENTANCE; PENANCE; EXTREME UNCTION
Art. 3: REPENTANCE; PENANCE; EXTREME UNCTION
(_Summa Theologica_, III, qq. 84-90; Supplement, qq. 1-33.) 2717. Penance is the name both of a virtue and of a Sacrament of the New Law. The virtue was at all times necessary; the Sacrament is necessary since its institution by Christ. Having considered in the previous Article how the spiritual life is begotten, matured and preserved through the Sacraments of Baptism, Confirmation and Eucharist, we shall consider in the present Article how spiritual death and infirmity are overcome by the remed
58 minute read
Read Chapter
Read Chapter
Art. 4: HOLY ORDERS; MATRIMONY
Art. 4: HOLY ORDERS; MATRIMONY
(_Summa Theologica_, Supplement, qq. 34-68.) 2776. The first five Sacraments arc necessary for the spiritual welfare of individuals, the remaining two, which are the subject of this Article, are needful, not for each person, but for the Church as a body. A member of the Church may save his soul though he remains outside the priesthood and the married state, but the spiritual good of the Church itself requires both Orders and Matrimony. Without Orders the Church would be deprived of her rulers, t
59 minute read
Read Chapter
Read Chapter
APPENDIX I
APPENDIX I
SUMMARY OF COMMON LAW ON PROHIBITION OF BOOKS (Holy Office, 17 Apr., 1943) [placed at end of Volume I, after section 1625, in print edition] Seeing that delays and omissions in denouncing the books frequently occur, and that many of the faithful are in a state of deplorable ignorance regarding the denunciation and prohibition of harmful books, the Supreme Sacred Congregation of the Holy Office deems it appropriate to call to mind the principal provisions of the sacred canons on this subject; for
3 minute read
Read Chapter
Read Chapter
APPENDIX II
APPENDIX II
The “Ecumenical Movement” [placed at end of Volume I, after the preceding Appendix, in print edition] On December 20, 1949 the Holy Office issued an instruction on the “Ecumenical Movement” addressed to all local Ordinaries. In its prefatory remarks the Instruction insisted upon the Church’s intense interest to attain to the full and perfect unity of the Church. It noted as an occasion of joy the desire of many separated from the Church to return to the unity of Christ’s fold, a good intention,
5 minute read
Read Chapter
Read Chapter