Moral Theology Part 39

905. Ignorance (as explained in 28 and 249) is a cause of sin--of material sin, if the ignorance is antecedent, of formal sin, if the ignorance is consequent. But ignorance is also a sin itself, in the sense now to be explained.

(a) Ignorance may be considered in itself (i.e., precisely as it is the absence of knowledge), and in this sense it is not called a sin, since under this aspect it is not opposed to moral virtue, but to knowledge, the perfection of the intellect.

(b) Ignorance may be considered in relation to the will (i.e., precisely as it is a voluntary defect), and in this sense it is a sin, since under this aspect it is opposed to the moral virtue of studiosity (i.e., the part of temperance which moderates the desire of learning and keeps the golden mean between curiosity and negligence). This sin of ignorance pertains to neglect, and is twofold; it is called affected ignorance, if the will is strongly desirous of the lack of due knowledge, and is called careless ignorance, if the will is remiss in desiring due knowledge. Affected ignorance is a sin of commission, careless ignorance a sin of omission.

(c) Ignorance may be considered in relation to obligatory acts (i.e., precisely as it makes one voluntarily incapable of fulfilling one's duties), and in this sense it partakes of various kinds of sinfulness, inasmuch as he who is voluntarily ignorant of his duty is responsible for the mistakes he will make. Thus, he who is sinfully ignorant in matters of faith, will fail against the precepts of that virtue; he who does not know what his state of life as judge, lawyer, physician, etc., requires, will fail against justice; he who does not know what charity demands of him, will sin against charity.

906. The malice of the sin of ignorance in matters of faith is as follows: (a) Vincible ignorance of the truths one is obliged to know, whether the obligation be of means or of precept (see 360, 786 sqq.), is a grave sin, for faith in these truths is commanded under pain of losing salvation (Mark, xvi. 15, 16). (b) The sin committed is but one sin, regardless of length of time, and is incurred at the time one omits due diligence in acquiring knowledge, as is the case with other sins of omission. Hence, he who remains in culpable ignorance of Christian doctrine for a year commits one sin, but the length of time is an aggravating circ.u.mstance.

907. Culpable ignorance regarding truths of faith, as a distinct sin, is as follows:

(a) It is not distinct from its cause (i.e., negligence), for ignorance is not a sin at all, except in so far as it proceeds from negligence.

Hence, one would not be obliged to accuse oneself of the sins of omission in regard to instruction in Christian doctrine and of ignorance in Christian doctrine, for these are but one sin.

(b) Culpable ignorance is not distinct from its effect (i.e., from a sin committed on account of the ignorance), if the truth one is ignorant of has to be known only on account of some pa.s.sing duty that must be performed here and now; for in such a case the knowledge is required, not for its own sake, but for the sake of the duty. Hence, ignorance of fact or of a particular law is not distinct as a sin from the sin that results from it. Examples: t.i.tus knows that he should not take money that belongs to another; but through his own carelessness he is ignorant of the fact that the money before him belongs to another, and takes the money. Balbus knows that the precept of the Church on fasting is obligatory; but through his own negligence he is unaware that today is a fast day, and does not fast. t.i.tus and Balbus committed one sin apiece.

(c) Culpable ignorance is distinct from its effect, if the truth one is ignorant of has to be known for its own sake; for in such a case one sins against the virtue of studiosity (see 905) by not knowing something which one should know habitually, and also against some other virtue by violating its precepts as a result of one's sinful ignorance.

Truths one is obliged to know for their own sake are the mysteries of faith, the Commandments of the Decalogue, the Precepts of the Church, and the duties of one's own state. Examples: Semp.r.o.nius through his own carelessness does not know the mystery of the Incarnation, and as a result blasphemes Christ. t.i.tus does not know that stealing is a sin, and therefore he steals. In both cases two sins are committed, the sin of ignorance and the sin that resulted from ignorance.

908. Cases in which ignorance in matters of faith is not culpable are the following: (a) if one has used sufficient diligence to acquire knowledge, one is not responsible for one's ignorance; (b) if one has not used sufficient diligence to acquire knowledge, one is not responsible for one's ignorance, if the lack of diligence is not one's fault.

909. Sufficient diligence is a broad term and has to be understood with relation to the mental ability of the person and the importance and difficulty of the truth in question. What is sufficient diligence in an illiterate person, or with regard to a matter of minor importance, would be insufficient in a learned person, or in a matter of greater importance. However, the following general rules can be given:

(a) To be sufficient, diligence need not be as a rule supreme (i.e., it is not necessary that one employ every possible means to acquire instruction), for even the most conscientious persons feel they have used sufficient diligence when they have employed the usual means for obtaining religious instruction;

(b) To be sufficient, diligence should equal that which is employed by good people in similar circ.u.mstances. Thus, the unlearned who consult the learned or frequent the instructions provided for them, the learned who devote themselves to study as ordered and who seek a.s.sistance in doubts, are sufficiently diligent.

910. One who has not used sufficient diligence is sometimes responsible, sometimes not responsible.

(a) A person is not responsible for his ignorance and lack of sufficient diligence, if he conscientiously desires to have the proper amount of instruction, and has not even a suspicion that his studies and knowledge are not sufficient. Example: t.i.tus, having gone through a very small catechism, thought that he understood Christian doctrine sufficiently and had done all that was required. But some years later he discovered, when examined, that he was ignorant of many important matters, and had entirely misunderstood others.

(b) A person is responsible for his lack of diligence and knowledge, if at heart he does not care to know, even though no fears or doubts about his ignorance disturb him. Examples: Balbus always felt religion a bore. At Sunday school he was daydreaming; now during sermons on Sunday he falls asleep. The result is that he has many infidel ideas, but doesn't know it, and is not much concerned. Caius secured for himself an office, for which he is unfitted on account of his ignorance. But he enjoys his position so much, and cares so little about its responsibilities, that he does not even dream of his incompetence, and would not try to change things if he did.

911. Similar to negligence about the truths of faith itself is negligence about truths connected with faith. (a) An unbeliever is guilty of negligence when against conscience he fails to pray for light and to inquire or inform himself about the credentials of religion, revelation, and the Church; (b) a believer is guilty of negligence if he fails to seek answers to objections against faith, when thrown much in the company of objectors.

912. Like to sins of ignorance are the two sins opposed to the Gift of Understanding. (a) Dullness of understanding is a weakness of mind as regards spiritual things which makes it very difficult for one to consider or understand them. It is sinful inasmuch as it arises from over-affection for carnal things, especially the delights of eating and drinking. (b) Blindness of mind is a complete lack of knowledge of divine things due to the fact that one refuses to consider them lest one feel obligated to do good, or to the fact that one is so wedded to pa.s.sion that one gives it all one's attention (Ps. xxv. 4). Blindness is sometimes a punishment (Is., vi. 10; Wis., ii. 21); it is a sin when it is voluntary--that is, when carnal delights, especially l.u.s.t, make one disgusted or negligent as to the things of faith. Abstinence and chast.i.ty are two means that greatly aid spiritual understanding, as is seen in the example of Daniel and his companions (Dan. i. 17).

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 commandments includes three things. (a) The doctrines of faith must be taught and must be listened to--"These words thou shalt tell to thy children" (Deut., vi. 6), "Teach ye all nations" (Matt, xxviii. 19), "He that heareth you heareth Me, and he that despiseth you despiseth Me" (Luke, x. 16). (b) One must apply oneself to understand what one hears--"Thou shalt meditate on these words, sitting in thy house, and walking on thy journey, sleeping and rising" (Deut., vi. 7), "Meditate upon these things, be wholly in these things. Take heed to thyself and doctrine" (I Tim., iv, 15, 16). (c) One must retain what one has learned--"Thou shalt bind the words of the law as a sign on thy hand, and they shall be and shall move between thy eyes. And thou shalt write them in the entry and on the doors of thy house" (Deut., vi. 8, 9); "Have in mind in what manner thou hast received and heard" (Apoc., iii.

3).

915. The means of communicating a knowledge of the faith to unbelievers are as follows:

(a) The remote means is to get a hearing from those who have not the true faith, and this supposes that one secure their good will through edifying example and charity towards them: "Be without offense to the Jews and the Gentiles, and to the church of G.o.d; as I also in all things please all men, not seeking that which is profitable to myself, but to many that they may be saved" (I Cor., x. 32, 33); "Let us work good to all men" (Gal., vi. 10).

(b) The proximate means of communicating a knowledge of faith is the declaration of the faith to non-Catholics who are willing to hear, through missionaries sent to foreign countries, Catholic literature given to those who are well-disposed, invitations to Catholic instructions, public lectures on the faith, the question box at missions, etc. (see Canons 1350, 1351). coperation with Catholic schools and publications, foreign and home missions, etc., makes one a sharer in the work of the apostles who are bearing the burden of the day.

916. The means appointed by the Church for communicating the doctrines of faith to Catholics are as follows:

(a) For the Laity.--From childhood religious and moral training should have the first place in education, and should not be confined to elementary schools, but continued in secondary and higher schools (Canons 1372, 1373). Pastors are obliged to give catechetical instructions, and parents must see that their children attend them (Canons 1329-1336).

(b) For the Clergy.--Aspirants to the priesthood must follow the courses prescribed for preparatory and higher seminaries or houses of studies (Canons 1352-1371, 587-592), and no one is admitted to Orders who has not pa.s.sed canonical examinations (Canons 996, 997, 389, 2).

The faculties for hearing confessions and preaching also presuppose examinations (Canons 1340, 877), and no one is to be promoted to ecclesiastical offices, such as that of parish priest, unless he is judged competent in knowledge (Canons 459, 149). The clergy are encouraged to take university studies and degrees (Canons 1380, 1378).

917. A person applies himself sufficiently to the understanding of the teaching of faith when he takes care that, both extensively or in quant.i.ty and intensively or in quality, his knowledge is all that is required of him.

(a) Extensively, the knowledge should be such as to include at least all those truths that have to be known, because explicit faith in them is necessary; (b) intensively, the knowledge should be more or less perfect according to the greater or less intelligence, rank or responsibility of the person.

918. The truths that have to be known by all capable of the knowledge are as follows:

(a) All must know, from the necessity of the case (necessity of means), that they have a supernatural destiny and that Christ is the Way that leads to it; for one cannot tend to a destination, if one is unaware of its existence and of the road that will bring one there. Hence, all must know the four basic truths: G.o.d our Last End, the Trinity, the Incarnation, G.o.d the Remunerator (see 787).

(b) All must know, from the will of Christ (necessity of precept), the other truths to which He wishes them expressly to a.s.sent, and the duties, general or particular, that He wishes them to fulfill (Mark, xvi. 16); that is, they must know the doctrine contained in the Creed, the commandments and ordinances of Christ concerning the Sacraments and prayer, and the special obligations of each one's particular state or office.

919. As to the degree of knowledge that one must possess intensively (i.e., as to its quality and perfection), it is clear that knowledge ought to be more perfect in those who are more intelligent or whose duties call for a more excellent learning.

(a) Knowledge of the truths that should be known by all the faithful ought to be of a more developed kind in those whose minds are more mature. A scientific and theological understanding of religion is not required in any lay person; nor should we expect the same knowledge in a child as in an adult, or in a subnormal person as in one who is normal mentally. Examples: No religious instruction is necessary for an idiot (i.e., a grown-up person who has the mind of a two-year-old child), for such a one cannot reason. A child of seven or an imbecile (i.e., a grown-up person whose mentality is on a par with that of a child of seven) may be received to Communion, after such a child or imbecile has learned in a simple way that the G.o.d-Man is received in the Eucharist and that it is not common food. A child who is between ten and twelve and a moron (i.e., a grown-up who is not mentally such a child's superior) should receive more instruction than an imbecile.

(b) Knowledge of sacred doctrine naturally should be greater in priests than in the laity; for in religious things priests are the teachers, the people their pupils (Mal., ii. 7). A mediocre knowledge of theology in a priest is not sufficient, especially in these days when the laity are educated, when theological questions are debated on all sides, and when so many outside the Church as well as in it are looking for help and light. A profound knowledge of abstruse questions, however, is not demanded of all priests in an equal degree: more is expected of a bishop than of his parish priests, more of a parish priest than of one who has not the care of souls or office of teaching, more of one who has to speak to or write for the better educated than of one who has to do these things for those who are less educated, etc. Knowledge should include not only learning, but also prudence (i.e., good judgment and practical ability to use learning well), for a priest learns, not for his own sake alone, but also for the benefit of others.

920. Scientific or complete knowledge is not required of those who are not theologians, as was said about the four basic truths (see 790). It suffices for lay persons that they know in a simple way, according to their age and capacity, the substance of the truths they must believe.

Thus, they should know:

(a) The Creed.--One should know about G.o.d, that He is but one and that there are three divine Persons, Father, Son and Holy Ghost; that G.o.d is the maker of the world, and that He will reward everyone according to his deeds. One should know about Christ, that He is the Son of G.o.d and G.o.d Himself; that He was miraculously born of the Blessed Virgin Mary; that He suffered and died for our salvation; that He rose from the dead and by His own power ascended into glory and will come again after the general resurrection to judge all. One should know about the Church, that it is the one true Church founded by Christ, in which are found the communication of spiritual goods and the forgiveness of sins.

(b) The Decalogue.--One should know the general meaning of the Commandments so as to be able to regulate one's own conduct by them. It is not necessary that a child should know all the kinds of crimes and vices that are forbidden by the Commandments. In fact, it is better for such not to know much about evil. Nor is it required that a layman should know how to make correct applications of the Commandments to complicated situations that require much previous study.

(c) The Virtues.--One should know enough to be able to apply to one's own life, for ordinary cases, what a virtuous life demands. It is not necessary that a child should know the requirements of prudence as well as an experienced person, or that a layman should be able to settle doubts of conscience as well as a priest. But each should know enough to fulfill what is required of one of his age and condition. Both old and young should know in substance the acts of faith, hope, charity and contrition; for to these all are bound. The young should know the laws of the Church that apply to them (e.g., the law of abstinence); the older people should understand the law of fasting which they are bound to observe, etc.

(d) The Sacraments.--One should know substantially the doctrine of the Sacraments that are necessary for all, namely, Baptism, Penance and the Eucharist. Since all the faithful have the duty of baptizing in case of necessity, all should know how to administer lay Baptism properly and fruitfully. When the time comes for receiving a Sacrament, the recipient should know enough to receive it validly, licitly, and devoutly, although less knowledge is required in children and in the dying who cannot be fully instructed (see Canons 752, 854, 1330, 1331, 1020).

(e) Special Duties.--One should know the essentials of one's condition or state of life and the right way to perform its ordinary duties.

Children should understand the obligations of pupils and of subjects; the married, religious and priests should know the duties of their respective states; citizens, the loyalty owed to the community; officials, judges, lawyers, physicians, teachers, etc., the responsibilities to the public which their own professions imply.

(f) The Lord's Prayer.--The substance of this form of prayer should be known by all, namely, that G.o.d is to be glorified, and that we should ask of Him with confidence goods of soul and body and deliverance from evil. Though Christ is the only necessary Mediator (I Tim., ii. 5), it is most suitable that all should know substantially the Hail Mary, namely, that we should ask the intercession of her who is the Mother of G.o.d and our Mother (John, xix, 27).

921. Is a person guilty of sin who does not know what to do in some manner that pertains to his state of life? (a) If he is blamably ignorant of the nature of a state he has undertaken or of the ordinary duties that it imposes, he is guilty of sin; for he is, in a sense, unjust to himself by obligating himself to what he does not understand, and to others by promising what he cannot fulfill. Examples: A young person who marries without understanding the meaning of the contract, or becomes a religious without knowing the meaning of the vows, would be ignorant of the nature of the state embraced. A priest occupied in the ministry, who does not know how to administer the Sacraments validly, how to explain the Gospels correctly, how to judge usual cases in confession rightly, etc., would be ignorant of the ordinary duties of his office. A ruler who habitually acts beyond his authority, a lawyer who regularly gives wrong advice, and a teacher who makes mistakes in the elements of his specialty, would also be ignorant of their ordinary duties.

(b) If a person understands the nature of his state and his everyday duties, but is ignorant of recondite points or extraordinary cases, he is not guilty; otherwise, no one could undertake with a safe conscience the office of pastor, physician, judge, etc.; for, even when a person has devoted a lifetime to a calling, he has to admit that he finds difficulties or problems that he cannot solve offhand. Example: Father t.i.tus gave an incorrect solution about a case of rest.i.tution, because he had to express an opinion at once, and there were so many angles and circ.u.mstances that some of them were overlooked.

922. The means appointed by the Church for the retention of knowledge in matters of faith are: