Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q65. Other injuries committed on the person
Source context
- Theme
- bodily injuries inflicted on persons other than homicide — mutilation, striking, and imprisonment
- Soul-faculty
- Sentient Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Roman law (lex Aquilia / iniuria)Roman legal doctrine distinguished degrees of bodily harm — damnum, iniuria, and membrum ruptum — providing a structural analogue to Aquinas's graduated treatment of mutilation, striking, and imprisonment as distinct species of injury against the person.
- Aristotelian justice (Nicomachean Ethics V)Aristotle's analysis of corrective justice in NE V.4 treats physical violations as quantifiable wrongs requiring proportional rectification, a framework Aquinas inherits and deploys when distinguishing the gravity of mutilation from lesser bodily offenses.
Q65. Other injuries committed on the person
Article 1
[II-II.q.65.a.1.arg.1] It would seem that in no case can it be lawful to maim anyone. For Damascene says (De Fide Orth. iv, 20) that "sin consists in departing from what is according to nature, towards that which is contrary to nature." Now according to nature it is appointed by God that a man's body should be entire in its members, and it is contrary to nature that it should be deprived of a member. Therefore it seems that it is always a sin to maim a person.
[II-II.q.65.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod non debeant esse septem sacramenta. Sacramenta enim efficaciam habent ex virtute divina et ex virtute passionis Christi. Sed una est virtus divina, et una Christi passio; una enim oblatione conummavit in sempiternum sanctificatos, ut dicitur Hebr., x, 14. Ergo non debuit esse nisi unum sacramentum.
[II-II.q.65.a.1.arg.2] Further, as the whole soul is to the whole body, so are the parts of the soul to the parts of the body (De Anima ii, 1). But it is unlawful to deprive a man of his soul by killing him, except by public authority. Therefore neither is it lawful to maim anyone, except perhaps by public authority.
[II-II.q.65.a.1.arg.2] 2. Præterea, sacramentum ordinatur contra defectum peccati. Hic autem est duplex, scilicet pœna, et culpa. Ergo sufficeret esse duo sacramenta.
[II-II.q.65.a.1.arg.3] Further, the welfare of the soul is to be preferred to the welfare of the body. Now it is not lawful for a man to maim himself for the sake of the soul's welfare: since the council of Nicea [P. I, sect. 4, can. i] punished those who castrated themselves that they might preserve chastity. Therefore it is not lawful for any other reason to maim a person.
[II-II.q.65.a.1.arg.3] 3. Præterea, sacramenta pertinent ad actiones ecclesiasticæ hierarchiæ, ut per Dionysium patet, cap. v Eccles. hierarch., § 2 et 3, col. 502, t. 1. Sed, sicut ipse dicit ibid., tres sunt actiones hierarchicæ, scilicet purgatio, illuminatio et perfectio. Ergo non debent esse nisi tria sacramenta.
[II-II.q.65.a.1.sc] It is written (Exodus 21:24): "Eye for eye, tooth for tooth, hand for hand, foot for foot."
[II-II.q.65.a.1.sc] Sed contra est quod dicitur Exod., xxI, 24: Oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede.
[II-II.q.65.a.1.co] Since a member is part of the whole human body, it is for the sake of the whole, as the imperfect for the perfect. Hence a member of the human body is to be disposed of according as it is expedient for the body. Now a member of the human body is of itself useful to the good of the whole body, yet, accidentally it may happen to be hurtful, as when a decayed member is a source of corruption to the whole body. Accordingly so long as a member is healthy and retains its natural disposition, it cannot be cut off without injury to the whole body. But as the whole of man is directed as to his end to the whole of the community of which he is a part, as stated above (61, 1; 64, 2,5), it may happen that although the removal of a member may be detrimental to the whole body, it may nevertheless be directed to the good of the community, in so far as it is applied to a person as a punishment for the purpose of restraining sin. Hence just as by public authority a person is lawfully deprived of life altogether on account of certain more heinous sins, so is he deprived of a member on account of certain lesser sins. But this is not lawful for a private individual, even with the consent of the owner of the member, because this would involve an injury to the community, to whom the man and all his parts belong. If, however, the member be decayed and therefore a source of corruption to the whole body, then it is lawful with the consent of the owner of the member, to cut away the member for the welfare of the whole body, since each one is entrusted with the care of his own welfare. The same applies if it be done with the consent of the person whose business it is to care for the welfare of the person who has a decayed member: otherwise it is altogether unlawful to maim anyone.
[II-II.q.65.a.1.co] Respondeo dicendum, quod, sicut supra dictum est, sacramenta Ecclesiæ ordinantur ad duo; scilicet ad perficiendum hominem in his quæ pertinent ad cultum Dei, secundum religionem christianæ vitæ, et etiam in remedium contra defectum peccati. Utroque autem modo convenienter ponuntur septem sacramenta. Vita enim spiritualis conformitatem aliquam habet ad vitam corporalem, sicut et cætera corporalia conformitatem quamdam spiritualium habent. In vita autem corporali dupliciter aliquis perficitur: uno modo quantum ad personam propriam; alio modo per respectum ad totam communitatem societatis in qua vivit, quia homo naturaliter est animal sociale. Respectu autem sui ipsius perficitur homo in vita corporali dupliciter: uno modo per se, acquirendo scilicet aliquam vitæ perfectionem; alio modo per accidens, scilicet removendo impedimenta vitæ, puta ægritudines, vel aliquid hujusmodi. Per se autem perficitur corporalis vita tripliciter: primo quidem per generationem, per quam homo incipit esse et vivere; et loco hujus in spirituali vita est baptismus, qui est spiritualis regeneratio, secundum illud ad Tit., Ⅲ, 5: Per lavacrum regenerationis, etc. Secundo, per augmentum, quo aliquis perducitur ad perfectam quantitatem et virtutem; et loco hujus in spirituali vita est confirmatio, in qua datur Spiritus sanctus ad robur. Unde dicitur discipulis jam baptizatis Luc., ult., 49: Sedete in civitate, quoadusque induamini virtute ex alto. Tertio per nutritionem, qua conservatur in homine vita et virtus; et loco hujus in vita spirituali est eucharistia. Unde dicitur Joan., vi, 54: Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanquinem, non habebitis vitam in vobis. Et hoc quidem sufficeret homini, si haberet et corporaliter et spiritualiter impassibilem vitam. Sed quia homo incurrit interdum et corporalem infirmitatem, et spiritualem, scilicet peccatum, ideo necessaria est homini curatio ab infirmitate; quae quidem est duplex; una quidem est sanatio, quae sanitatem restituit, et loco hujus in spirituali vita est pœnitentia, secundum illud psal. xL, 5: Sana animam meam, quia peccavi tibi; alia autem est restitutio valetudinis pristinæ per convenientem diætam et exercitium, et loco hujus in spirituali vita est extrema unctio, quae removet peccatorum reliquias, et hominem paratum reddit ad finalem gloriam. Unde dicitur Jacobi, v, 15: Et si in peccatis sit, dimittentur* ei. Perficitur autem homo in ordine ad totam communitatem dupliciter: uno modo per hoc quod accipit potestatem regendi multitudinem, et exercendi actus publicos; et loco hujus in spirituali vita est sacramentum ordinis, secundum illud Hebr., vii, quod sacerdotes hostias offerunt non solum pro se, sed etiam pro populo. Secundo quantum ad naturalem propagationem: quod fit per matrimonium tam in corporali quam in spirituali vita, eo quod est non solum sacramentum, sed naturæ officium. Ex his etiam patet sacramentorum numerus, secundum quod ordinantur contra defectum peccati. Nam baptismus ordinatur contra carentiam vitæ spiritualis; confirmatio contra infirmitatem animi, quæ in nuper natis inventur; Eucharistia contra labilitatem animi ad peccandum; pœnitentia contra actuale peccatum post baptismum commissum; extrema unctio contra reliquias peccatorum, quæ scilicet non sunt sufficienter per pœnitentiam sublatæ, aut ex negligentia, aut ex ignorantia; ordo contra dissolutionem multitudinis; matrimonium in remedium contra concupiscentiam personalem, et contra defectum multitudinis, qui per mortem accidit. Quidam vero accipiunt numerum sacramentorum per quamdam adaptationem ad virtutes et ad defectus culparum et pœnalitatum, dicentes quod fidei respondet baptismus, et ordinatur contra culpam originalem; spei extrema unctio, et ordinatur contra culpam venialem; charitati Eucharistia, et ordinatur contra pœnalitatem malitiæ; prudentiæ ordo, et ordinatur contra ignorantiam: justitiæ pœnitentia, et ordinatur contra peccatum mortale; temperantiæ matrimonium, et ordinatur contra concupiscentiam; fortitudini confirmatio et ordinatur contra infirmitatem.
[II-II.q.65.a.1.ad.1] Nothing prevents that which is contrary to a particular nature from being in harmony with universal nature: thus death and corruption, in the physical order, are contrary to the particular nature of the thing corrupted, although they are in keeping with universal nature. On like manner to maim anyone, though contrary to the particular nature of the body of the person maimed, is nevertheless in keeping with natural reason in relation to the common good.
[II-II.q.65.a.1.ad.1] Ad primum ergo dicendum, quod idem agens principale utitur diversis instrumentis ad diversos effectus, secundum congruentiam operum. Et similiter virtus divina et passio Christi operantur in nobis per diversa sacramenta quasi per diversa instrumenta.
[II-II.q.65.a.1.ad.2] The life of the entire man is not directed to something belonging to man; on the contrary whatever belongs to man is directed to his life. Hence in no case does it pertain to a person to take anyone's life, except to the public authority to whom is entrusted the procuring of the common good. But the removal of a member can be directed to the good of one man, and consequently in certain cases can pertain to him.
[II-II.q.65.a.1.ad.2] Ad secundum dicendum, quod culpa et pœna diversitatem habent et secundum speciem, inquantum sunt diversæ species culparum et pœnarum; et secundum diversos hominum status et habitudines; et secundum hoc oportuit multiplicari sacramenta, ut ex dictis patet.
[II-II.q.65.a.1.ad.3] A member should not be removed for the sake of the bodily health of the whole, unless otherwise nothing can be done to further the good of the whole. Now it is always possible to further one's spiritual welfare otherwise than by cutting off a member, because sin is always subject to the will: and consequently in no case is it allowable to maim oneself, even to avoid any sin whatever. Hence Chrysostom, in his exposition on Matthew 19:12 (Hom. lxii in Matth.), "There are eunuchs who have made themselves eunuchs for the kingdom of heaven," says: "Not by maiming themselves, but by destroying evil thoughts, for a man is accursed who maims himself, since they are murderers who do such things." And further on he says: "Nor is lust tamed thereby, on the contrary it becomes more importunate, for the seed springs in us from other sources, and chiefly from an incontinent purpose and a careless mind: and temptation is curbed not so much by cutting off a member as by curbing one's thoughts."
[II-II.q.65.a.1.ad.3] Ad tertium dicendum, quod in actioni- Ex Lutheranis et Calvinistis quidam duo, bus hierarchicis considerantur et agentes, et recipientes, et actiones. Agentes autem sunt ministri Ecclesiæ, ad quos pertinet ordinis sacramentum; recipientes autem sunt illi qui ad sacramentum accedunt, qui producuntur per matrimonium; actiones autem sunt purgatio, illuminatio et perfectio. Sed sola purgatio non potest esse sacramentum novæ legis, quod gratiam confert, sed pertinet ad quædam sacramentalia, quæ sunt catechismus et exorcismus. Purgatio autem et illuminatio simul secundum Dionysium, cap. 111, Eccles. hierarch., t. 4, pertinet ad baptismum, et propter recidivum secundario pertinet ad pœnitentiam et extremam unctionem. Perfectio autem, quantum ad virtutem quidem, quæ est quasi perfectio formalis, pertinet ad confirmationem; quantum autem ad consecutionem finis, pertinet ad Eucharistiam.
Article 2
[II-II.q.65.a.2.arg.1] It would seem unlawful for parents to strike their children, or masters their slaves. For the Apostle says (Ephesians 6:4): "You, fathers, provoke not your children to anger"; and further on (Ephesians 6:6): "And you, masters, do the same thing to your slaves [Vulgate: 'to them'] forbearing threatenings." Now some are provoked to anger by blows, and become more troublesome when threatened. Therefore neither should parents strike their children, nor masters their slaves.
[II-II.q.65.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod inconvenienter sacramenta ordinentur secundum modum prædictum; ut enim Apostolus dicit, I ad Corinth., xv, 46, prius est quod est animale, deinde quod spiritale. Sed per matrimonium generatur homo prima generatione, quæ est animalis; per baptismum autem regeneratur homo secunda generatione, quæ est spiritualis. Ergo matrimonium debet præcedere baptismum.
[II-II.q.65.a.2.arg.2] Further, the Philosopher says (Ethic. x, 9) that "a father's words are admonitory and not coercive." Now blows are a kind of coercion. Therefore it is unlawful for parents to strike their children.
[II-II.q.65.a.2.arg.2] 2. Præterea, per sacramentum ordinis aliquis accipit potestatem agendi actiones sacramentales. Sed agens est prior sua actione. Ergo ordo debet præcedere et baptismum et alia sacramenta.
[II-II.q.65.a.2.arg.3] Further, everyone is allowed to impart correction, for this belongs to the spiritual almsdeeds, as stated above (Question 32, Article 2). If, therefore, it is lawful for parents to strike their children for the sake of correction, for the same reason it will be lawful for any person to strike anyone, which is clearly false. Therefore the same conclusion follows.
[II-II.q.65.a.2.arg.3] 3. Præterea, eucharistia est spirituale nutrimentum; confirmatio autem comparatur augmento. Nutrimentum autem est causa augmenti; et per consequens prius. Ergo eucharistia est prior confirmatione.
[II-II.q.65.a.2.sc] It is written (Proverbs 13:24): "He that spareth the rod hateth his son," and further on (Proverbs 23:13): "Withhold not correction from a child, for if thou strike him with the rod, he shall not die. Thou shalt beat him with the rod, and deliver his soul from hell." Again it is written (Sirach 33:28): "Torture and fetters are for a malicious slave."
[II-II.q.65.a.2.sc] Sed contra est quod dicitur Proverb., xiii, 24: Qui parcit virgæ, odit filium suum; et infra xxiii, 13: Noli subtrahere a puero disciplinam. Si enim percusseris eum virga, non morietur; tu virga percuties eum, et animam ejus de inferno liberabis; et Eccli., xxxiii, 28, dicitur: Servo malevolo tortura et compedes.
[II-II.q.65.a.2.co] Harm is done a body by striking it, yet not so as when it is maimed: since maiming destroys the body's integrity, while a blow merely affects the sense with pain, wherefore it causes much less harm than cutting off a member. Now it is unlawful to do a person a harm, except by way of punishment in the cause of justice. Again, no man justly punishes another, except one who is subject to his jurisdiction. Therefore it is not lawful for a man to strike another, unless he have some power over the one whom he strikes. And since the child is subject to the power of the parent, and the slave to the power of his master, a parent can lawfully strike his child, and a master his slave that instruction may be enforced by correction.
[II-II.q.65.a.2.co] Respondeo dicendum, quod ratio ordinis sacramentorum apparet ex his quæ supra dicta sunt. Nam sicut unum est prius quam multitudo, ita sacramenta quæ ordinantur ad perfectionem unius personæ, naturaliter præcedunt ea quæ ordinantur ad perfectionem multitudinis. Et ideo ultimo inter sacramenta ponuntur ordo et matrimonium, quæ ordinantur ad multitudinis perfectionem; matrimonium tamen post ordinem, eo quod minus participat de ratione spiritualis vitæ, ad quam ordinantur sacramenta. Inter ea vero quæ ordinantur ad perfectionem unius personæ, naturaliter sunt priora illa quæ per se ordinantur ad perfectionem spiritualis vitæ, quam illa quæ ordinantur per accidens, scilicet ad removendum accidens nocivum superveniens, cujusmodi sunt pœnitentia et extrema unctio: posterior tamen est naturaliter extrema unctio, quæ consummat sanationem, quam pœnitentia inchoat. Inter alia vero tria manifestum est quod baptismus, qui est spiritualis regeneratio, est prius; et deinde confirmatio, quæ ordinatur ad formalem perfectionem virtutis; postmodum eucharistia, quæ ordinatur ad perfectionem finis.
[II-II.q.65.a.2.ad.1] Since anger is a desire for vengeance, it is aroused chiefly when a man deems himself unjustly injured, as the Philosopher states (Rhet. ii). Hence when parents are forbidden to provoke their children to anger, they are not prohibited from striking their children for the purpose of correction, but from inflicting blows on them without moderation. The command that masters should forbear from threatening their slaves may be understood in two ways. First that they should be slow to threaten, and this pertains to the moderation of correction; secondly, that they should not always carry out their threats, that is that they should sometimes by a merciful forgiveness temper the judgment whereby they threatened punishment.
[II-II.q.65.a.2.ad.1] Ad primum ergo dicendum, quod matrimonium secundum quod ordinatur ad animalem vitam, est naturæ officium: sed secundum quod habet aliquid spiritualitatis, est sacramentum: et quia minimum habet de spiritualitate, ultimo ponitur inter sacramenta.
[II-II.q.65.a.2.ad.2] The greater power should exercise the greater coercion. Now just as a city is a perfect community, so the governor of a city has perfect coercive power: wherefore he can inflict irreparable punishments such as death and mutilation. On the other hand the father and the master who preside over the family household, which is an imperfect community, have imperfect coercive power, which is exercised by inflicting lesser punishments, for instance by blows, which do not inflict irreparable harm.
[II-II.q.65.a.2.ad.2] Ad secundum dicendum, quod ad hoc quod aliquid sit agens, præsupponitur quod sit in se perfectum. Et ideo priora sunt sacramenta quibus aliquis in seipso perficitur, quam sacramentum ordinis, in quo aliquis constituitur perfector aliorum.
[II-II.q.65.a.2.ad.3] It is lawful for anyone to impart correction to a willing subject. But to impart it to an unwilling subject belongs to those only who have charge over him. To this pertains chastisement by blows.
[II-II.q.65.a.2.ad.3] Ad tertium dicendum, quod nutrimentum et præcedit augmentum, sicut causa ejus, et subsequitur augmentum, sicut conservans hominem in perfecta quantitate et virtute. Et ideo potest eucharistia præmitti confirmationi, ut Dionysius In facit in lib. De ecclesiast. hierarch., cap. 111 et 11v, col. 423, t. 4, et potest postponi, sicut Magister facit in IV Sentent., dist. VII et VIII.
Article 3
[II-II.q.65.a.3.arg.1] It would seem unlawful to imprison a man. An act which deals with undue matter is evil in its genus, as stated above (I-II, 18, 2). Now man, having a free-will, is undue matter for imprisonment which is inconsistent with free-will. Therefore it is unlawful to imprison a man.
[II-II.q.65.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod sacramentum eucharistiae non sit potissimum inter sacramenta. Bonum enim commune potius est quam bonum unius, ut dicitur I Ethic., cap. 11, in fin. Sed matrimonium ordinatur ad bonum commune speciei humanæ per viam generationis; sacramentum autem eucharistiae ordinatur ad bonum proprium sumentis. Ergo non est potissimum sacramentorum.
[II-II.q.65.a.3.arg.2] Further, human justice should be ruled by Divine justice. Now according to Sirach 15:14, "God left man in the hand of his own counsel." Therefore it seems that a man ought not to be coerced by chains or prisons.
[II-II.q.65.a.3.arg.2] 2. Præterea, digniora sacramenta esse videntur quæ per majorem ministrum conferuntur. Sed sacramentum confirmationis et sacramentum ordinis non conferuntur nisi per episcopum, qui est major minister quam simplex sacerdos, per quem confertur eucharistiae sacramentum. Ergo illa sacramenta sunt potiora.
[II-II.q.65.a.3.arg.3] Further, no man should be forcibly prevented except from doing an evil deed; and any man can lawfully prevent another from doing this. If, therefore, it were lawful to imprison a man, in order to restrain him from evil deeds, it would be lawful for anyone to put a man in prison; and this is clearly false. Therefore the same conclusion follows.
[II-II.q.65.a.3.arg.3] 3. Præterea, sacramenta tanto sunt potiora, quanto majorem virtutem ha-bent. Sed quædam sacramenta imprimunt characterem, scilicet baptismus, confirmatio et ordo; quod non facit eucharistia. Ergo illa sacramenta sunt potiora.
[II-II.q.65.a.3.sc] We read in Leviticus 24 that a man was imprisoned for the sin of blasphemy.
[II-II.q.65.a.3.sc] Sed contra est quod Dionysius dicit, cap. 111 Eccl. hierarch., §1, col. 423, t. 1, quod « non contingit aliquem perfici perfectione hierarchica, nisi per divinissimam Eucharistiam. » Ergo hoc sacramentum est potissimum et perfectivum 4 omnium aliorum.
[II-II.q.65.a.3.co] In the goods three things may be considered in due order. First, the substantial integrity of the body, and this is injured by death or maiming. Secondly, pleasure or rest of the senses, and to this striking or anything causing a sense of pain is opposed. Thirdly, the movement or use of the members, and this is hindered by binding or imprisoning or any kind of detention.
Therefore it is unlawful to imprison or in any way detain a man, unless it be done according to the order of justice, either in punishment, or as a measure of precaution against some evil.
[II-II.q.65.a.3.co] Respondeo dicendum, quod simpliciter loquendo, sacramentum eucharistiae est potissimum inter alia sacramenta. Quod quidem tripliciter apparet: primo quidem ex eo quod in eo continetur 2 ipse Christus substantialiter: in aliis autem sacramentis continetur quædam virtus instrumentalis participata a Christo, ut ex supra dictis patet: semper autem quod est per essentiam, potius est eo quod est per participationem. Secundo, hoc apparet ex ordine sacramentorum ad invicem: nam omnia alia sacramenta ordinari videntur ad hoc sacramentum sicut ad finem. Manifestum est enim quod sacramentum ordinis ordinatur ad eucharistiae consecrationem; sacramentum vero baptismi ordinatur ad eucharistiae receptionem, in quo etiam perficitur aliquis per confirmationem, ut non veratur se subtrahere a tali sacramento: per pœnitentiam etiam, et extremamunctionem præparatur homo ad digne sumendum corpus Christi; matrimonium etiam saltem sua significatione attingit hoc sacramentum, in quantum significat conjunctionem Christi et Ecclesiae, cujus unitas per sacramentum eucharistiae figuratur. Unde et Apostolus dicit Ephes., v, 34: Sacramentum hoc magnum est; ego autem dico in Christo et in Ecclesia. Tertio, hoc apparet ex ritu sacramento. Nam fere omnia sacramenta in eucharistia consumantur, ut Dionysius dicit, cap. 111 Eccl. hier., §1, col. 423, t. 1, sicut patet quod ordinati communicant, et etiam baptizati, si sint adulti. Aliorum autem sacramentorum com- 1 In «nam in sacramento euchaparatio ad invicem potest esse multiplex; nam in via necessitatis baptismus est potissimum sacramentorum: in via autem perfectionis, sacramentum ordinis; medio autem modo se habet sacramentum confirmationis: sacramentum vero pœnitentiæ et extremæ unctionis sunt inferioris gradus a prædictis sacramentis, quia, sicut dictum est, ordinantur ad vitam christianam non per se, sed quasi per accidens, scilicet in remedium supervenientis defectus: inter quæ tamen extrema unctio comparatur ad pœnitentiam, sicut confirmatio ad baptismum: ita scilicet quod pœnitentia est majoris necessitatis, sed extrema unctio est majoris perfectionis.
[II-II.q.65.a.3.ad.1] A man who abuses the power entrusted to him deserves to lose it, and therefore when a man by sinning abuses the free use of his members, he becomes a fitting matter for imprisonment.
[II-II.q.65.a.3.ad.1] Ad primum ergo dicendum, quod matrimonium ordinatur ad commune bonum corporaliter, sed bonum commune spirituale totius Ecclesiæ continetur substantialiter in ipso eucharistiæ sacramento.
[II-II.q.65.a.3.ad.2] According to the order of His wisdom God sometimes restrains a sinner from accomplishing a sin, according to Job 5:12: "Who bringeth to nought the designs of the malignant, so that their hand cannot accomplish what they had begun, while sometimes He allows them to do what they will." On like manner, according to human justice, men are imprisoned, not for every sin but for certain ones.
[II-II.q.65.a.3.ad.2] Ad secundum dicendum, quod per ordinem et confirmationem deputantur fideles Christi ad aliqua specialia officia quæ pertinent ad officium principis; et ideo tradere hujusmodi sacramenta pertinet ad solum episcopum, qui est quasi princeps in Ecclesia. Per sacramentum vero Eucharistiæ non deputatur homo ad aliquod officium, sed magis hoc sacramentum est finis omnium officiorum, ut dictum est.
[II-II.q.65.a.3.ad.3] It is lawful for anyone to restrain a man for a time from doing some unlawful deed there and then: as when a man prevents another from throwing himself over a precipice, or from striking another. But to him alone who has the right of disposing in general of the actions and of the life of another does it belong primarily to imprison or fetter, because by so doing he hinders him from doing not only evil but also good deeds.
[II-II.q.65.a.3.ad.3] Ad tertium dicendum, quod character sacramentalis, sicut supra dictum est, est quædam participatio sacerdotii Christi. Unde sacramentum quod ipsum Christum conjungit homini, est dignius sacramento quod imprimit Christi characterem.
Article 4
[II-II.q.65.a.4.arg.1] It would seem that the sin is not aggravated by the fact that the aforesaid injuries are perpetrated on those who are connected with others. Such like injuries take their sinful character from inflicting an injury on another against his will. Now the evil inflicted on a man's own person is more against his will than that which is inflicted on a person connected with him. Therefore an injury inflicted on a person connected with another is less grievous.
[II-II.q.65.a.4.arg.1] Ad quartum sic proceditur. 4. Videtur quod omnia sacramenta sint de necessitate salutis. Illud enim quod non est necessarium, videtur esse superfluum. Sed nullum sacramentum est superfluum, quia Deus nihil facit frustra. Ergo omnia sacramenta sunt de necessitate salutis.
[II-II.q.65.a.4.arg.2] Further, Holy Writ reproves those especially who do injuries to orphans and widows: hence it is written (Sirach 35:17): "He will not despise the prayers of the fatherless, nor the widow when she poureth out her complaint." Now the widow and the orphan are not connected with other persons. Therefore the sin is not aggravated through an injury being inflicted on one who is connected with others.
[II-II.q.65.a.4.arg.2] 2. Præterea, sicut de baptismo dicitur Joan., III, 5: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest introire in regnum Dei; ita de eucharistia dicitur Joan., VI, 54: Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. Ergo sicut baptismus est sacramentum necessitatis, ita et eucharistia.
[II-II.q.65.a.4.arg.3] Further, the person who is connected has a will of his own just as the principal person has, so that something may be voluntary for him and yet against the will of the principal person, as in the case of adultery which pleases the woman but not the husband. Now these injuries are sinful in so far as they consist in an involuntary commutation. Therefore such like injuries are of a less sinful nature.
[II-II.q.65.a.4.arg.3] 3. Præterea, sine sacramento baptismi potest aliquis salvus fieri, dummodo non contemptus religionis, sed necessitas sacramentum excludat, ut infra dicetur. Sed in quolibet sacramento contemptus religionis impedit hominis salutem. Ergo pari ratione omnia sacramenta sunt de necessitate salutis.
[II-II.q.65.a.4.sc] It is written (Deuteronomy 28:32) as though indicating an aggravating circumstance: "Thy sons and thy daughters shall be given to another people, thy eyes looking on [Vulgate: 'May thy sons and thy daughters be given,' etc.]."
[II-II.q.65.a.4.sc] Sed contra est quod pueri salvantur per solum baptismum sine aliis sacramentis.
[II-II.q.65.a.4.co] Other things being equal, an injury is a more grievous sin according as it affects more persons; and hence it is that it is a more grievous sin to strike or injure a person in authority than a private individual, because it conduces to the injury of the whole community, as stated above (I-II, 73, 09). Now when an injury is inflicted on one who is connected in any way with another, that injury affects two persons, so that, other things being equal, the sin is aggravated by this very fact. It may happen, however, that in view of certain circumstances, a sin committed against one who is not connected with any other person, is more grievous, on account of either the dignity of the person, or the greatness of the injury.
[II-II.q.65.a.4.co] Respondeo dicendum, quod necessarium respectu finis, de quo nunc loquimur, dicitur aliquid dupliciter. Uno modo, sine quo non potest esse finis, sicut cibus est necessarius vitæ humanæ; et hoc est simpliciter necessarium ad finem; alio modo dicitur esse 4 necessarium id sine quo non habetur finis ita convenienter, sicut equus necessarius est ad iter; hoc autem non est simpliciter necessarium ad finem. Primo igitur modo necessitatis sunt tria sacramenta necessaria: duo quidem personæ singulari; baptismus quidem simpliciter et absolute: pœnitentia autem, supposito peccato mortali post baptismum; sacramentum autem ordinis est necessarium Ecclesiæ: quia ubi non est gubernator, populus corruet, ut dicitur Proverb., xi, 14. Sed secundo modo sunt necessaria alia sacramenta: nam confirmatio quodammodo perficit baptismum, extrema unctio pœnitentiam; matrimonium vero Ecclesiæ multitudinem per propagationem conservat.
[II-II.q.65.a.4.ad.1] An injury inflicted on a person connected with others is less harmful to the persons with whom he is connected, than if it were perpetrated immediately on them, and from this point of view it is a less grievous sin. But all that belongs to the injury of the person with whom he is connected, is added to the sin of which a man is guilty through injuring the other one in himself.
[II-II.q.65.a.4.ad.1] Ad primum ergo dicendum, quod ad hoc quod aliquid non sit superfluum, sufficit quod sit necessarium primo vel secundo modo; et sic sunt necessaria omnia sacramenta, sicut dictum est.
[II-II.q.65.a.4.ad.2] Injuries done to widows and orphans are more insisted upon both through being more opposed to mercy, and because the same injury done to such persons is more grievous to them since they have no one to turn to for relief.
[II-II.q.65.a.4.ad.2] Ad secundum dicendum, quod illud verbum Domini est intelligendum de spirituali manducatione, et non de sola sacramentali, ut Augustinus exponit Super Joan., tract. xxvi, col. 1613, t. 3.
[II-II.q.65.a.4.ad.3] The fact that the wife voluntarily consents to the adultery, lessens the sin and injury, so far as the woman is concerned, for it would be more grievous, if the adulterer oppressed her by violence. But this does not remove the injury as affecting her husband, since "the wife hath not power of her own body; but the husband" (1 Corinthians 7:4). The same applies to similar cases. of adultery, however, as it is opposed not only to justice but also to chastity, we shall speak in the treatise on Temperance (154, 8).
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.65.a.4.ad.3] Ad tertium dicendum, quod licet omnium sacramentorum contemptus sit saluti contrarius, non tamen est contemptus sacramenti ex hoc quod aliquis non curat accipere sacramentum, quod non est de necessitate salutis; alioquin omnes qui non accipiunt ordinem, et qui non contrahunt matrimonium, contemnerent hujusmodi sacramenta.
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