Palladium theologicum, Tomus quintus: De virtutibus
Gaudenzio da Brescia (1612–1672)
Reuerendi patris Gaudentij Bontempi, ... Palladium theologicum, seu Tota theologia scholastica in septem tomos distributa. Ad intimam mentem d. Bonauenturae seraphici doctoris ... Tomus quintus, De virtutibus
First published 1676
Bontempi's Palladium theologicum (Lyon 1676) is a complete scholastic theology composed ad mentem D. Bonaventurae, arranged in seven tractatus on the order of the Secunda secundae. This fifth volume, De virtutibus, treats the theological virtues (faith, hope, charity, with their gifts, beatitudes and fruits), the cardinal virtues and their opposite vices, and the states and offices of men (religious and prelates, bishops, princes), including the extensive disputations on contracts, religion, vows, fortitude, temperance and the judicial process. It is a significant example of the Bonaventurian scholastic school and a counterpart to the Thomist manuals of the period.
Tractatus I: PRIMUS DE VIRTUTIBUS THEOLOGICIS
Proemium I: Prooemium
Disputatio I: ON FAITH
Quaestio I: What FAITH signifies, and what it is
Quaestio II: What the object of FAITH is
Quaestio III: Whether the object of FAITH is something complex
Quaestio IV: Whether the object of FAITH can be false
Quaestio V: Whether the object of FAITH can be evident scientifically
Quaestio VI: Whether FAITH is concerned with those things which are seen by vision on the way
Quaestio VII: Whether the articles of FAITH are evidently credible
Quaestio VIII: Whether the things to be believed are rightly arranged according to the articles
Quaestio IX: Whether the articles of FAITH have grown over the course of time
Quaestio X: Whether FAITH has grown as regards light
Quaestio XI: Whether Faith has grown in certitude
Quaestio XII: Whether the articles of Faith are to be expounded by some authority which is an infallible teacher, and what it is
Quaestio XIII: What are the marks of the true Church, in which the authority of expounding FAITH resides
Quaestio XIV: What must be believed by the necessity of means
Quaestio XV: What things are to be believed by the necessity of precept
Quaestio XVI: Whether we are bound to confess FAITH, and when
Quaestio XVII: Whether it is lawful to dispute about FAITH, and when
Quaestio XVIII: Whether Faith resides in the Intellect
Quaestio XIX: Whether Faith is perfected by Charity, as by its form
Quaestio XX: Whether it is certain that FAITH remains without CHARITY
Quaestio XXI: Whether, and how, FAITH is a VIRTUE
Quaestio XXII: Whether FAITH is ONE VIRTUE
Quaestio XXIII: Whether FAITH is the first of the Virtues
Quaestio XXIV: Whether FAITH is more certain than any science, or than any intellectual habit
Quaestio XXV: Whether one can know with certainty that he has FAITH
Quaestio XXVI: In whom FAITH is found
Quaestio XXVII: Whether FAITH is a substantial Gift of GOD
Quaestio XXVIII: Whether the difference between FAITH and other acts, natural as opposed to supernatural moral acts, always arises from the object
Quaestio XXIX: On the effects of FAITH
Quaestio XXX: On the GIFT OF UNDERSTANDING
Dubitatio I: Whether UNDERSTANDING is a gift of the Holy Ghost
Dubitatio II: Whether the GIFT OF UNDERSTANDING can coexist with FAITH
Dubitatio III: Whether the GIFT OF UNDERSTANDING consists in the contemplation of the Creator and of Creation
Dubitatio IV: Whether the GIFT OF UNDERSTANDING is found in all who have grace, and whether in these alone
Dubitatio V: What is the necessity and utility of the GIFT OF UNDERSTANDING
Dubitatio VI: Whether* **the GIFT OF UNDERSTANDING** *corresponds to the sixth beatitude, namely, Blessed are the clean of heart, etc.
Dubitatio VII: Whether* **to the GIFT OF UNDERSTANDING** *there corresponds, among the fruits of the Holy Ghost, Faith
Quaestio XXXI: On the Gift of Knowledge
Dubitatio I: Whether* **KNOWLEDGE** *is a gift of the Holy Ghost
Dubitatio II: Whether knowledge is concerned with Divine things
Dubitatio III: Whether the gift of knowledge is speculative
Dubitatio IV: Whether the third Beatitude corresponds to the Gift of Knowledge: Blessed are they that mourn, etc.
Disputatio II: On Unbelief
Quaestio I: What UNBELIEF is, and what kind of sin it is
Quaestio II: Whether all the works of unbelievers are sins
Quaestio III: Whether unbelievers can be compelled to hear FAITH
Quaestio IV: Whether unbelievers can be compelled to embrace our FAITH, when it has been sufficiently set forth
Quaestio V: Whether unbaptized unbelievers can be compelled to abandon errors or rites contrary to natural reason
Quaestio VI: Whether the rites of unbelievers are to be permitted
Quaestio VII: Whether it is lawful to make agreements with unbelievers about the toleration of their rites
Quaestio VIII: Whether unbaptized unbelievers can retain power over the Faithful, and whether they can be deprived of it
Disputatio III: On Heresy
Quaestio I: What HERESY is
Quaestio II: Whether one who doubts about the articles of FAITH is a heretic
Quaestio III: Whether one who gives merely opinionative assent to an article of FAITH is a heretic
Quaestio IV: Whether, and what, Ignorance excuses from Heresy
Quaestio V: What pertinacity is required for HERESY
Quaestio VI: Whether, for one to be deemed a Heretic, it is necessary that he have been baptized and a believer
Quaestio VII: Whether the Church can compel heretics to receive the Catholic FAITH
Quaestio VIII: On the other means the Church uses against heretics, by forbidding their Books
Quaestio IX: Whether we are bound to avoid the conversation of heretics
Quaestio X: What excommunication is inflicted upon heretics
Quaestio XI: On the other spiritual punishments of heretics
Quaestio XII: On the temporal punishments of Heretics
Disputatio IV: On Hope
Quaestio I: What HOPE is
Quaestio II: What the material object of HOPE is
Question III
Quaestio IV: Whether a certain object is set forth for HOPE, and is hoped for
Quaestio V: Whether Hope is a Virtue
Quaestio VI: Whether HOPE is a Theological Virtue
Quaestio VII: Whether HOPE is at times formless
Quaestio VIII: Whether HOPE arises from merits
Quaestio IX: Whether Hope precedes Charity
Quaestio X: What the proximate subject of HOPE is
Quaestio XI: Whether HOPE remains in the Blessed
Quaestio XII: Whether there is a precept of hoping in GOD
Dubitatio I: UNICA. Would this precept bind one to whom certain damnation had been revealed
Disputatio V: On the Gift of Fear
Quaestio I: Whether FEAR is a Habit distinct from HOPE
Quaestio II: What the object of FEAR is
Quaestio III: Whether worldly Fear is always evil
Quaestio IV: Whether servile Fear is honorable, and a Gift of God
Quaestio V: Whether servile Fear is cast out when grace comes
Quaestio VI: Whether Initial and Filial Fear differ specifically
Quaestio VII: Whether, as Charity grows, Fear diminishes
Quaestio VIII: Whether gratuitous Fear remains in the fatherland
Quaestio IX: Whether Poverty of Spirit corresponds to the GIFT OF FEAR
Quaestio X: On the Effects, and the precept, of the FEAR OF GOD
Disputatio VI: On Despair
Quaestio I: UNICA. Of what power DESPAIR is an act, and what sin it is
Disputatio VII: On Presumption
Quaestio I: What PRESUMPTION is, and what kind of sin
Disputatio VIII: On Charity
Quaestio I: What CHARITY is
Quaestio II: What the object of Charity is
Quaestio III: Whether Charity is properly the friendship of God
Quaestio IV: Whether Charity is a created Habit
Quaestio V: Whether Charity is one special Virtue
Quaestio VI: Whether Charity is of a most special species
Quaestio VII: Whether Charity is the most excellent of the virtues
Quaestio VIII: Whether Charity is the Form of the Virtues
Quaestio IX: Whether besides infused Charity there is another charity, acquired by our own acts
Quaestio X: Whether Charity can be formless
Quaestio XI: Whether CHARITY increases, and how
Quaestio XII: Whether, and how, CHARITY in this life is perfect
Quaestio XIII: Whether Charity can be lost, and how
Quaestio XIV: What is the proximate subject of Charity
Quaestio XV: Whether God alone is to be loved out of Charity, or the neighbor also
Quaestio XVI: Whether Charity is to be loved out of Charity
Quaestio XVII: Whether all gratuitous gifts are to be loved out of CHARITY
Quaestio XVIII: Whether irrational creatures are to be loved out of CHARITY
Quaestio XIX: Whether a man ought to love himself out of CHARITY
Quaestio XX: Whether a man ought to love his own body out of Charity
Quaestio XXI: Whether sinners are to be loved out of Charity
Quaestio XXII: Whether it is necessary to love enemies out of CHARITY
Quaestio XXIII: Whether we are bound to show the effects of CHARITY toward enemies, and which
Quaestio XXIV: Whether Angels are to be loved out of CHARITY
Quaestio XXV: Whether Demons, and the Damned, are to be loved out of CHARITY
Quaestio XXVI: Whether it is fitting that four things to be loved out of CHARITY are enumerated
Quaestio XXVII: Whether God, and the neighbor, are loved with the same habit of CHARITY
Quaestio XXVIII: Whether there is order in CHARITY
Quaestio XXIX: Whether GOD is to be loved more than the neighbor
Quaestio XXX: Whether a man ought out of CHARITY to love God more than himself
Quaestio XXXI: Whether Nature inclines more to loving GOD than to loving ourselves
Quaestio XXXII: Whether a man ought to love himself more than his neighbor
Quaestio XXXIII: Whether the eternal salvation of the neighbor is to be loved more than our own life
Quaestio XXXIV: Whether one neighbor is to be loved more than another
Quaestio XXXV: Whether a Son is to be loved more than a Father
Quaestio XXXVI: Whether a man ought out of CHARITY to love his Mother more than his Father
Quaestio XXXVII: Whether a man ought to love his spouse more than his parents, and Children
Quaestio XXXVIII: Whether the order of CHARITY is considered in the affection, and in the effect
Quaestio XXXIX: Whether the order of CHARITY remains in heaven
Quaestio XL: Whether it is more proper to Charity to love than to be loved
Quaestio XLI: Whether Love is the same as Benevolence
Quaestio XLII: Whether, and whether he can, GOD must be loved in the way with the whole heart, the whole soul, the whole mind, and all one's strength
Quaestio XLIII: Whether some measure is to be kept in Divine love
Quaestio XLIV: Whether Charity ought to be enlarged in heaven
Quaestio XLV: Whether it is more meritorious to love an enemy than a friend
Quaestio XLVI: Whether a man, constituted in however small CHARITY, is bound to undergo death for CHRIST
Quaestio XLVII: Whether those having perfect CHARITY are bound to fulfill the things that are of perfection
Quaestio XLVIII: How, and when, the precept of the love of GOD binds
Quaestio XLIX: Whether a man is bound at the first instant of the use of reason to be converted to GOD
Quaestio L: How, and when, the precept of the love of the neighbor binds
Disputatio IX: On the internal effects of Charity, JOY, PEACE, and MERCY
§ I: On Joy
Quaestio I: Whether JOY is an Effect of Charity, and of what kind
Quaestio II: Whether JOY is a virtue
§ II: On Peace
Quaestio I: UNICA. What PEACE is
§ III: On Mercy
Quaestio I: What MERCY is
Quaestio II: Which, and what kind of Virtue, MERCY is
Disputatio X: On the external effects of Charity
§ I: De Beneficentia
Quaestio I: UNICA. What BENEFICENCE is
§ II: On Almsgiving
Quaestio I: Whether to give ALMS is an act of Charity
Quaestio II: Whether the kinds of ALMS are fittingly distinguished
Quaestio III: Whether ALMS is a matter of precept
Quaestio IV: Whether it is a precept, in common necessities, to give superfluities to the poor
Quaestio V: Whether anyone is bound at some time to give alms from things necessary to his state, apart from the extreme necessity of the neighbor
Quaestio VI: Whether alms is owed out of justice to one in extreme need
Quaestio VII: Whether Alms ought to be given from justly possessed goods
§ III: On Fraternal Correction
Quaestio I: Whether FRATERNAL CORRECTION is a matter of precept
Quaestio II: Whether the order of fraternal correction, even in Religious Orders, is a matter of precept, so that the correction first be made in secret
Disputatio XI: On Hatred
Quaestio I: What the object of HATRED is, and what it is
Quaestio II: What, and what kind of sin, hatred is
Disputatio XII: On Sloth
Quaestio I: What ACEDIA is, and what its object is
Disputatio XIII: On Envy
Quaestio I: What ENVY is, and what its object is
Quaestio II: How perverse ENVY is
Disputatio XIV: On Discord, and Contention
Quaestio I: What DISCORD is, and what kind of sin
Quaestio II: What kind, and how great, a sin Contention is
Disputatio XV: On Schism
Quaestio I: What kind of sin SCHISM is
Quaestio II: How great a sin SCHISM is
Quaestio III: What punishments are owed to SCHISMATICS
Disputatio XVI: DE BELLO
Quaestio I: Whether any war can be just
Quaestio II: What conditions are required for a just war
Quaestio III: By whom BELLUM (war) may be waged
Disputatio XVII: On Quarreling, and Sedition
Quaestio I: What RIXA (quarreling) is, and what kind of sin
Quaestio II: What sedition is
Disputatio XVIII: On Scandal
Quaestio I: What, and of how many kinds, SCANDAL is
Quaestio II: Whether SCANDAL is a special sin
Quaestio III: What is to be done, and what omitted, to avoid scandal
Quaestio IV: Whether it is lawful to persuade one resolved upon a great evil into a lesser evil
Disputatio XIX: On the Gift of Wisdom
Quaestio I: What kind of gift WISDOM is
Quaestio II: What is the usefulness, and necessity, of this Gift
Quaestio III: By what means is the GIFT OF WISDOM obtained from God
Quaestio IV: On the illumination that Wisdom brings
Quaestio V: On the spiritual delights of Wisdom
Quaestio VI: How Folly is opposed to Wisdom
Quaestio VII: Whether the seventh Beatitude corresponds to the gift of Wisdom
Disputatio XX: On Prudence
Quaestio I: What PRUDENCE is
Quaestio II: Whether PRUDENCE is a virtue
Quaestio III: Which are the offices of PRUDENCE
Quaestio IV: Who are the participants in PRUDENCE
Quaestio V: How Prudence is acquired, and lost
Quaestio VI: On the parts of the Virtue of PRUDENCE
Quaestio VII: How certain rules of prudence, applicable to the Monastic and Political state, are drawn from the Angelic Hierarchy
§ I: On the Prudence that men bound by solemn vows claim for themselves from the first choir of Angels
§ II: On the Governance of the Prelates of the Church, from the Second Hierarchy of the First Choir, likened to the Dominations
§ III: On the Prudence of Judges, compared with the Virtues, from the second order of the second Hierarchy
§ IV: On the governance of Princes, and similar Powers
§ V: On the Prudence of individuals, from the lowest Hierarchy
Quaestio I: Whether there is one PRUDENCE for all the moral virtues
Disputatio XXI: On the Gift of Counsel
Quaestio I: What the gift of COUNSEL is, and what its office is
Quaestio II: How the GIFT OF COUNSEL orders the mind
Quaestio III: Whether the Gift of COUNSEL remains in heaven
Quaestio IV: Whether the fifth Beatitude corresponds to the Gift of Counsel
Disputatio XXII: On the Vices contrary to Prudence
Quaestio I: On PRECIPITATION
Quaestio II: On INCONSIDERATENESS
Quaestio III: On INCONSTANCY
Quaestio IV: On Negligence
Quaestio V: On the prudence of the flesh
Quaestio VI: On ASTUTENESS
Quaestio VII: On CRAFT (dolus)
Quaestio VIII: On FRAUD
Quaestio IX: On solicitude for temporal things
Quaestio X: On solicitude for the Future
Quaestio XI: On the precepts of PRUDENCE
Disputatio XXIII: On Justice
Quaestio I: Whether Ius (right) is the object of JUSTICE
Quaestio II: What JUSTICE is
Quaestio III: Whether JUSTICE is a special virtue
Quaestio IV: In what subject JUSTICE consists
Quaestio V: Whether JUSTICE is the most excellent of the moral Virtues
Quaestio VI: What kind of sin INJUSTICE is, and how it is committed
Quaestio VII: Whether Judgment is an act of JUSTICE
Quaestio VIII: By what means the public Judgment of a Judge is just
Quaestio IX: In what way private judgment about the neighbor is illicit
Quaestio X: Whether Distributive JUSTICE differs in species from Commutative
Disputatio XXIV: On Restitution
Quaestio I: What RESTITUTION is
Quaestio II: Whether RESTITUTION is necessary for salvation
Quaestio III: Who is bound to RESTORE
Dubitatio I: Whether he is a true cause of loss without whom the loss would still have followed
Dubitatio II: On the indirect causes of loss
Dubitatio III: Whether one who has promised three or four times to restore, and has not restored, is to be absolved before restitution
Quaestio IV: To whom RESTITUTION is to be made
Quaestio V: What ought to be restored
Dubitatio I: Whether the goods of fortune are to be restored in the same way
Dubitatio II: In what manner RESTITUTION is to be made for goods of the body
Dubitatio III: Whether, and how, RESTITUTION of Fame, and Honor, is to be made
Dubitatio IV: On the restitution of goods of the soul
Dubitatio V: When a thing acquired by contract is to be restored
Dubitatio VI: When things acquired by donation ought to be restored
Dubitatio VII: When things acquired by prescription are to be restored
Dubitatio VIII: When a thing acquired as wages for the function of an office is to be restored
Dubitatio IX: Whether the wages of harlotry are to be restored
Dubitatio X: When things acquired by fowling, fishing, and hunting are to be restored
Dubitatio XI: When things acquired by the use of common things are to be restored
Dubitatio XII: Whether things acquired in illicit games are to be restored
Dubitatio XIII: Which things are to be restored on account of finding
Dubitatio XIV: On the restitution of goods impeded by violence, fraud, or evil intention
Dubitatio XV: Whether anyone is bound to restore defrauded customs duties
Dubitatio XVI: What form is to be observed in a just tribute
Quaestio VI: How much is to be Restored
Quaestio VII: When restitution is to be made, and the causes excusing from it
Dubitatio I: Whether entrance into Religion excuses from Restitution
Dubitatio II: Whether cession of goods excuses from restitution
Dubitatio III: On the causes excusing from Restitution on the part of the creditor
Dubitatio IV: On the causes excusing from restitution on the part of the debtor
Dubitatio V: On the causes excusing from Restitution on the part of the public authority
Quaestio VIII: Where restitution is to be made
Quaestio IX: How restitution is to be made
Quaestio X: In what order restitution is to be made
Quaestio XI: What Acceptance of Persons is, and what kind of sin
Quaestio XII: Whether, and how, it is a sin of acceptance of persons to choose the unworthy, or less deserving, for benefices
Quaestio XIII: Whether Acceptance of persons has place in the showing of honor, and reverence
Quaestio XIV: Whether acceptance of persons finds a place in the sentences of Judges
Dubitatio I: Whether a JUDGE can, without the note of acceptance of persons, adhere to the Favor of friends, when the law is doubtful among the Doctors
Disputatio XXV: On Homicide
Quaestio I: What Homicide is, and of how many kinds
Quaestio II: On homicide from deliberately, insidiously, and treacherously intending it
Quaestio III: Whether one who commands is to be burdened with the same guilt, and punishment as the one who executes
Quaestio IV: Whether an attempt at homicide, and other crimes, is to be punished with the same penalty as the crime consummated
Quaestio V: What are the punishments of voluntary Homicide
Quaestio VI: Whether it is lawful to kill a man with the moderation of blameless defense, for the defense of himself or his goods
Dubitatio I: Whether it is lawful to kill someone to preserve honor, not by fleeing etc.
Dubitatio II: Whether one who is attacked is bound in some case to kill the aggressor
Dubitatio III: Whether it is lawful, in defense of one's own goods, to kill a thief
Dubitatio IV: Whether, in defense of Chastity, it is lawful to kill the Assailant
Quaestio VII: Whether, and how, MONOMACHIA (dueling) is illicit
Quaestio VIII: Whether it is lawful for a Husband to kill a Wife caught in adultery, and a father his daughter, and a brother his Sister, together with the seducer
Quaestio IX: Whether it is lawful to kill oneself
Dubitatio I: Whether it is lawful to shorten our life by mortifications
Dubitatio II: Whether, to avoid a sin or another evil, it is lawful to kill oneself
Dubitatio III: Whether, for the life of the neighbor, it is lawful to give oneself over to death
Dubitatio IV: When we are bound to die for the salvation of souls
Quaestio X: Whether a pregnant Mother may, to save her own life, procure the abortion of the fetus
Quaestio XI: On accidental Homicide
Quaestio XII: Whether a JUDGE can condemn an innocent man to death who has been proven guilty in the trial
Quaestio XIII: Whether Princes can grant license to kill outlaws
Quaestio XIV: On the Restitution owed on account of homicide, or mutilation
Quaestio XV: Whether the mutilation of a limb is ever lawful
Quaestio XVI: Whether it is lawful to imprison or beat another
Disputatio XXVI: On Theft, and Rapine
Quaestio I: What Dominion is
Quaestio II: Whether it is lawful to have private dominion over things
Quaestio III: What THEFT is
Quaestio IV: What quantity is required for mortal sin in Theft
Dubitatio I: What is the grave quantity of theft for Sons, Wives, and Religious
Quaestio V: Whether Theft is mortal when, from many tiny thefts, there supervenes a particle making the thing grave
Quaestio VI: Whether in extreme, or urgent, necessity it is lawful to take what belongs to another
Quaestio VII: On the Thefts of Religious
Quaestio VIII: Whether men can be reduced to slavery, and sold
Quaestio IX: Whether slaves can wrest themselves from their Masters
Quaestio X: Whether it is lawful, by private authority, to recover what is ours
Quaestio XI: On the punishment of Thieves
Quaestio XII: On the restitution of thefts
Disputatio XXVII: On the JUDGE
Quaestio I: Whether power is necessary in a JUDGE
Quaestio II: Whether a JUDGE ought to follow the truth, and therefore be wise
Quaestio III: Whether the acts of a JUDGE who has not a true but only a putative title are valid, such that not even he sins
Quaestio IV: Whether the POPE can subject himself to someone's judgment
Quaestio V: Whether goodness is necessary in a JUDGE
Quaestio VI: On the external purity of the hands of the Judge
Quaestio VII: Whether excommunicated JUDGES sin in judging, and judge invalidly
Quaestio VIII: On the order to be observed by a JUDGE
Dubitatio I: On the mode of proceeding by Denunciation
Dubitatio II: On the mode of proceeding by Accusation
Dubitatio III: On the mode of proceeding by Inquisition
Disputatio XXVIII: On the Accused
Quaestio I: On the bringing of the Accused to the Tribunal
Quaestio II: Whether the Accused is bound to confess a crime half-proven
Quaestio III: Whether an ACCUSED, infamed for one crime, can be interrogated also about others
Quaestio IV: Whether one convicted of a crime can be interrogated about hidden accomplices, of whom there is no infamy
Quaestio V: Whether an Accused, unjustly denying a true crime for which he was to be condemned to a pecuniary penalty, is bound to pay, and whether he is subject to restitution
Quaestio VI: Whether a Reus, unjustly denying the truth, is bound to retract before the end of the Trial, when he is to be condemned
Quaestio VII: Whether, if the Accused is interrogated again, he can give only a relative answer, saying: as I answered
Quaestio VIII: How the ACCUSED ought to conduct himself in the examination, when pressed by the Judge's iniquitous interrogations
Quaestio IX: Whether it is lawful for the ACCUSED to appeal to another Judge
Quaestio X: Whether, and how, the ACCUSED can defend himself
Quaestio XI: Whether the Accused can flee, and how, and when
Disputatio XXIX: ON WITNESSES
Quaestio I: Whether anyone is sometimes bound to bear witness
Quaestio II: Who can be WITNESSES in a trial
Quaestio III: On the Injustice of false Witnesses
Quaestio IV: What penalties are established for false Witnesses
Disputatio XXX: On the Advocate
Quaestio I: Who can, and ought, to exercise this office
Quaestio II: On the sins of a wicked Advocate
Quaestio III: Whether an ADVOCATE is bound on account of light fault
Quaestio IV: Whether an Advocate, engaged by the year, is worthy of his fee in that year in which he did nothing
Quaestio V: Whether an Advocate is bound to defend a Client gratis in grave necessity
Quaestio VI: Whether an Advocate can receive gifts
Disputatio XXXI: On the Notary and the Tabellion
Quaestio I: On the Justice, or Injustice, of the Notary and the Tabellion
Disputatio XXXII: On Contumely
Quaestio I: What Contumely is, and whence it arises
Quaestio II: How a Christian ought to conduct himself when assailed by contumelies
Disputatio XXXIII: On Detraction
Quaestio I: What Detraction is, and of how many kinds
Quaestio II: Whether detraction is a mortal sin
Quaestio III: Whether it is mortal to reveal a hidden crime to one, or two prudent men, who will keep silent about it
Quaestio IV: Whether material Detraction, which comes from talkativeness, is deadly
Quaestio V: Whether to be silent about a good that has been blackened is mortal
Quaestio VI: On the various cases in which detraction seems to be excused
Quaestio VII: Whether it is ever lawful to defame another with a falsehood, or to open his hidden crime
Quaestio VIII: Whether it is lawful to narrate a crime, notorious in one place, in another, where it is not known
Quaestio IX: Whether it is lawful to open someone's hidden crime to spare him torments
Quaestio X: Whether anyone can defame himself
Disputatio XXXIV: On Whispering, Mockery, and Cursing
Quaestio I: On the malice of Whispering
Quaestio II: On the malice of Mockery
Quaestio III: On Cursings
Tractatus II: E CONTRACTIBUS
Proemium I: Prooemium
Disputatio I: FIRST. On CONTRACTS in general
Quaestio I: What a CONTRACT is, and of how many kinds
Quaestio II: Whether for the validity of a Contract the intention of contracting, and of binding oneself, is required
Quaestio III: How Error, or fraud, vitiates a Contract
Quaestio IV: How fear voids a Contract
Quaestio V: On conditional Contracts
Quaestio VI: On the obligation that results from a valid Contract
Quaestio VII: Which persons can enter into a Contract, and which cannot
Quaestio VIII: Whether, and when, it is lawful to withdraw from a contract, the other party objecting
Disputatio II: On the acquisition of Dominion over Persons, and other things, through the Division of things Acquired
Quaestio I: By what right the first division, and subjection, of things was made
Quaestio II: On the acquisition of DOMINION over Barbarians
Quaestio III: On the acquisition of DOMINION over irrational creatures
Disputatio III: On Promise
Quaestio I: What a PROMISE is, and how it differs from a DONATION
Quaestio II: Whether a simple PROMISE, once accepted, binds in justice
Quaestio III: Whether a merely internal PROMISE, made to a man, binds
Quaestio IV: Whether an external Promise binds before it is accepted
Quaestio V: Whether a PROMISE binds when made for a base cause
Disputatio IV: ON DONATION
Quaestio I: What DONATION is, and of how many kinds
Quaestio II: Who can donate, and what
Quaestio III: On the revocations of donations
Disputatio V: On Buying, and Selling
Quaestio I: What EMPTIO (buying), and VENDITIO (selling), are
Quaestio II: Which persons can buy, and sell
Quaestio III: Which things can be sold
Quaestio IV: Of how many kinds is the price of things
Quaestio V: Whether, for certain causes, it is lawful to reduce below the minimum price, or raise above the maximum
Quaestio VI: Whether on account of ceasing profit, or emerging loss, the price can be raised above the maximum
Quaestio VII: Whether it is lawful to sell more dearly above the top price, awaiting payment, than with money paid down
Quaestio VIII: Whether Stocolia and Barocolia (Italian), Stocch (Spanish, MOHATRA) are lawful
Quaestio IX: To what extent Buying, and Selling, in Monopolies is illicit
Quaestio X: Whether the seller is bound to disclose a grave defect of the thing
Quaestio XI: Whether a thing sold, not yet delivered, perishes to the buyer
Quaestio XII: On the rescission of a sale, and purchase, on account of fraud etc.
Quaestio XIII: Whether a sale with a pact of buying back is lawful
Disputatio VI: On the loan and Usury
Quaestio I: What MUTUUM (loan) and USURY are, and why the latter is a sin
Quaestio II: Whether it is USURY to lend so that, when I have need, you lend back to me, or buy from me at a just price
Quaestio III: Whether it is lawful to lend with the pact that the one who receives the loan confer an office, or ecclesiastical benefice
Quaestio IV: Whether it is USURY to receive, beyond the principal, any other gain whatever besides the money
Quaestio V: Whether, and what, the lender can receive on account of danger, and ceasing profit
Quaestio VI: Whether it is lawful to lend wheat, or something else, with the pact that it be restored in the same measure, even if the price has risen at the time of restitution
Quaestio VII: Whether, and how, gain acquired from Usury is to be restored
Quaestio VIII: Whether it is lawful to seek a loan from a Usurer
Disputatio VII: ON CENSUSES (annuities)
Quaestio I: What a Census is, and of how many kinds
Quaestio II: Whether a Census can lawfully be sold
Quaestio III: From which things a CENSUS can be sold by natural law
Quaestio IV: Until what time a CENSUS can be sold
Quaestio V: What conditions are required for a CENSUS
Disputatio VIII: ON EXCHANGES
Quaestio I: What CAMBIUM (exchange) is, and of how many kinds
Quaestio II: Whether in petty exchange it is lawful to receive something above the value of the coin fixed by law
Quaestio III: Whether in local exchange, or by letters, when the first Campsor receives, so that he may restore elsewhere, he can gain something
Quaestio IV: Whether CAMBIUM is lawful, when for the Campsor a Procurator of the Campsor answers with the moneys of the Campsor himself
Quaestio V: Whether the said Recambia are lawful only on account of ceasing profit, or emerging loss
Quaestio VI: Whether the solutions, and provisions, that Money-changers receive are lawful
Disputatio IX: On the Contract of Partnership
Quaestio I: In what the CONTRACT OF PARTNERSHIP consists, and what is required that it be just
Quaestio II: Whether, and how, other contracts can be united with the Contract of Partnership
Quaestio III: Whether the contract by which, for secure capital, some certain gain is received annually is lawful
Disputatio X: On Emphyteusis, Letting, Hiring, and the Feud
Quaestio I: What EMPHYTEUSIS is
Quaestio II: What Locatio (letting) is
Quaestio III: What a FEUDUM (fief) is, and of how many kinds
Disputatio XI: On Testaments
Quaestio I: What a TESTAMENT is, and of how many kinds
Quaestio II: What solemnity is required for a Testament, closed and open
Quaestio III: Who can, and ought, to make testaments, or be instituted heirs
Quaestio IV: Whether an heir instituted in a testament invalid through defect of solemnity by civil law can pursue the inheritance in the forum of conscience, despoiling the heir succeeding ab intestato
Quaestio V: By what means a Testament is revocable
Quaestio VI: What obligation Heirs instituted by testament undertake
Disputatio XII: On Legacies
Quaestio I: What a Legacy is, and of how many kinds
Quaestio II: Whether legacies ought to be paid to all those for whom they are made, and how
Quaestio III: Which things can be bequeathed
Quaestio IV: What a Pious, or Privileged, Legacy is
Quaestio V: By what means legacies are caducous, such that the Heir is not bound to pay them
Tractatus III: E RELIGIONE
Proemium I: Prooemium
Disputatio I: FIRST. On RELIGION in general
Quaestio I: What the Virtue of RELIGION is
Quaestio II: Whether Religion is a Virtue
Quaestio III: Whether LATRIA, or RELIGION, is a special virtue
Quaestio IV: Whether RELIGION is a Cardinal Virtue
Quaestio V: How widely the acts of Religion extend
Quaestio VI: Whether RELIGION is necessary
Quaestio VII: Whether true RELIGION ought to be one
Disputatio II: ON DEVOTION
Quaestio I: What Devotion is, and of how many kinds
Disputatio III: ON PRAYER
Quaestio I: What Prayer is
Quaestio II: Of how many kinds is PRAYER
Quaestio III: Whether PRAYER is necessary
Quaestio IV: Whether Prayer is not only petitory, but also satisfactory, and meritorious
Quaestio V: What conditions are required for perfect Prayer
Quaestio VI: What is to be sought in Prayer: where the petitions of the Lord's Prayer are expounded
Quaestio VII: Who ought to pray
Quaestio VIII: Who is to be prayed to
Quaestio IX: For whom one ought to pray
Quaestio X: How one ought to pray
Quaestio XI: On that mode of praying, the Canonical Hours
Dubitatio I: Whether Attention is necessary for the Office to be recited by precept
Dubitatio II: Whether one reciting the Office satisfies by reciting another for it
Dubitatio III: Whether to interrupt the parts of the same Hour
Dubitatio IV: Whether one omitting all the hours of one Day commits more sins
Dubitatio V: Whether one reciting the Divine office in Choir with voice very much lowered, so that he is not heard, satisfies
Dubitatio VI: Whether Canons conversing in Choir are capable of distributions
Dubitatio VII: Whether one who recites the office privately ought to hear himself
Dubitatio VIII: Whether one who says the office with a notable cutting off, or truncating, of syllables satisfies
Dubitatio IX: Whether one who says a great part of the office with the mind not intending to satisfy satisfies
Dubitatio X: What is the gravity of the matter in the omission of a Canonical Hour
Disputatio IV: ON ADORATION
Quaestio I: Whether Latria is in the genus of some virtue
Quaestio II: Whether Latria is distinct from Dulia
Quaestio III: On Sacred places, destined for adorations
Disputatio V: ON SACRIFICE
Quaestio I: What a SACRIFICE is
Quaestio II: What is required that a SACRIFICE be right
Quaestio III: Whether Sacrifice is of natural law
Quaestio IV: Whether besides Sacrifice, first-fruits are to be offered
Disputatio VI: On Tithes
Quaestio I: Whether Tithes are to be paid
Quaestio II: From which things tithes are to be paid
Quaestio III: To whom, and by whom tithes are to be paid
Quaestio IV: Where, and when, Tithes are to be paid
Quaestio V: By what authority the payment of tithes is to be exacted
Tractatus IV: E VOTIS
Proemium I: Prooemium
Disputatio I: FIRST. ON THE VOW
Quaestio I: What a VOW is, and what its conditions are
Quaestio II: What deliberation is required for a VOW
Quaestio III: Whether one promising something to God, and knowing the obligation, yet having the intention of not binding himself, is bound by Vow
Quaestio IV: Whether a Votive promise is made to God alone
Quaestio V: How error, or ignorance, concerning a VOW causes involuntariness
Quaestio VI: Whether fear inflicted makes a Vow invalid
Quaestio VII: Whether a necessary thing can be the matter of a Vow
Quaestio VIII: Whether a VOW is only about some good
Quaestio IX: Whether a VOW is only about a better good, or truly also about a lesser good
Quaestio X: Whether a VOW about a thing that can have a good, and an evil, outcome is valid
Quaestio XI: Whether any obligation arises from a VOW, and what it is
Quaestio XII: Whether the immature are bound by Vows
Quaestio XIII: What, and what kind of, is the power of invalidating VOWS
Quaestio XIV: On the power of the Prelates of Religious to invalidate VOWS
Quaestio XV: Whether a husband can invalidate all the Vows of his wife, beyond the Vow of chastity
Quaestio XVI: Whether a husband can invalidate the Vow of Chastity emitted by his wife without license, the marriage standing, and to be fulfilled then
Quaestio XVII: Whether a Husband can invalidate the Vows of his Wife, emitted without his license, to be fulfilled at the time the marriage is dissolved
Quaestio XVIII: Whether a husband can invalidate the Vows of his wife, emitted before marriage
Quaestio XIX: *Whether the Vows of a wife, made without the license of the husband, revive when the marriage is dissolved.*
Quaestio XX: *Whether a husband can invalidate the Vows of his wife emitted by his license: the Vow of Chastity excepted.*
Quaestio XXI: Whether a husband can revoke the Vow of Chastity of his wife, emitted by his license
Quaestio XXII: Whether a Husband can invalidate the Vows of his Wife, emitted under the preceding dominion of a father, or first husband
Quaestio XXIII: Whether a Wife can invalidate certain vows of her husband, and which
Quaestio XXIV: Whether parents, or Tutors, can invalidate all the Vows of their immature Sons
Quaestio XXV: Whether a Father, and Curator, can invalidate the personal Vows of their adolescent sons
Quaestio XXVI: Which real, or mixed, Vows of adolescents can be invalidated by the father
Quaestio XXVII: To whom the faculty of invalidating the Vows of adolescents, and the immature, belongs
Quaestio XXVIII: Which Vows of servants the Lords can invalidate
Quaestio XXIX: Whether in the Church there is power to dispense from Vows
Quaestio XXX: Whether a cause is required for a dispensation, and which
Quaestio XXXI: Whether, and how, the commutation of Vows is to be made
Quaestio XXXII: Whether commutation requires a cause
Question XXXIII
Disputatio II: SECOND. ON THE STATE OF RELIGION, OR ON SOLEMN VOWS
§ I: On the vows of Religious in common
Quaestio I: In what solemn vows differ from simple vows
Quaestio II: Whether solemn VOWS are necessary for the state of a Religious
Quaestio III: Whether, and how, this state is Holy
Quaestio IV: Whether the three vows of Poverty, Chastity, and Obedience are essential to Religion
Quaestio V: Whether the Pontiff can dispense in solemn Vows
Quaestio VI: Who are to be received into Religion
Quaestio VII: On NOVICES
Quaestio VIII: What is required for profession in Religion
Quaestio IX: Whether, and how, Religious are bound to perfection
Quaestio X: Whence the greater perfection of Religion is to be taken
Quaestio XI: On passing to another Religion
Quaestio XII: Whether the three vows of Poverty, Chastity, and Obedience are essential to Religion
Quaestio XIII: Whether the Pontiff can dispense in solemn Vows
Quaestio XIV: Who are to be received into Religion
Quaestio XV: On Novices
Quaestio XVI: What is required for profession in Religion
Quaestio XVII: Whether, and how, Religious are bound to perfection
Quaestio XVIII: Whence the greater perfection of Religion is to be taken
Quaestio XIX: On passing to another Religion
Quaestio XX: On Religious to be expelled
Quaestio XXI: Whether every Religious is bound to all the counsels
Quaestio XXII: Whether Religious ought to teach, preach, etc.
Quaestio XXIII: Whether Religious ought to labor with their hands
Quaestio XXIV: Whether it is lawful for Religious to transact secular business
Disputatio III: On the Vow of OBEDIENCE
Quaestio I: Whether the vow of obedience is chief among the Religious vows
Quaestio II: What obedience is promised in Religion
Quaestio III: Whether Religious are bound to obey Prelates in all things
Quaestio IV: Whether one doubting whether the thing commanded is lawful is bound to obey the Prelate
Quaestio V: Whether all the statutes of Religious Orders bind under sin
Disputatio IV: On the Vow of Poverty
Quaestio I: On the essence of this Vow
Quaestio II: Which Poverty is more excellent
Quaestio III: Whether mendicancy befits Religious Poverty
Quaestio IV: Whether Religious, on account of Poverty, ought to be clothed in mean garments
Quaestio V: Whether austere fare is owed to Religious Poverty
Quaestio VI: How Poverty is violated
Dubitatio I: Whether Prelates can concede to Religious an annual peculium
Dubitatio II: Whether a Religious, having superfluities by license of his superior, is a proprietor
Dubitatio III: Dubitatio III
Dubitatio IV: Whether a Legacy stands for a Religious, as pertaining to him precisely
Quaestio VII: On the penalties, and marks, of a Proprietor
Disputatio V: On the Vow of CHASTITY
Quaestio I: What difference there is between Cloistered, and Clerical, chastity
Quaestio II: From what time the solemn vow of Chastity began to dissolve a subsequent marriage
Quaestio III: Whether one vowing Chastity solemnly dissolves a marriage, whether consummated, or ratified, and by what law, and at what time this began to be done
Quaestio IV: By what law, and at what time, Religious Chastity began to be sealed with cloister
Quaestio V: By what means cloister is violated
Quaestio VI: Whether dispensation can fall upon Religious chastity, and who can dispense in cloister
Disputatio VI: On the Oath
Quaestio I: What an OATH is, and of how many kinds
Quaestio II: Whether it is lawful to swear by GOD
Quaestio III: Whether it is lawful to swear by creatures
Quaestio IV: What is required for an Oath
Quaestio V: Whether, and how, it is a Sin to swear without Truth
Quaestio VI: Whether, and what sin, is an OATH made without justice
Quaestio VII: Whether, and what sin, is an OATH lacking judgment
Quaestio VIII: Whether, and how, a custom of swearing is evil
Quaestio IX: When precisely one swearing incautiously from custom sins mortally
Quaestio X: What sin it is to swear dolosely
Quaestio XI: Whether it is lawful to require an Oath from a perjurer
Quaestio XII: Whether, and when, it is lawful to require an Oath from an Idolater
Quaestio XIII: On the obligation of a promissory Oath in itself
Quaestio XIV: Whether dolous Oaths bind
Quaestio XV: Whether an Oath extorted by injury, as of paying usuries, binds
Quaestio XVI: Whether an Oath extorted by fear binds
Quaestio XVII: Whether someone's Oath, by fraud, or error, or ignorance, is void
Quaestio XVIII: Whether an incautious promissory Oath binds
Quaestio XIX: Whether an Oath confirms contracts that could otherwise be voided
Quaestio XX: On the means of removing the obligation of an Oath
Quaestio XXI: On the Penalties imposed upon Perjuries
Disputatio VII: On Adjuration
Quaestio I: What ADJURATION is, and by what means it is made
Quaestio II: Whom it is lawful to adjure
Disputatio VIII: On Divine Praises
Quaestio I: NICA. On the Nature, and quality, of Divine praises
Disputatio IX: On the Observance of Feast Days
Quaestio I: On the origin of FEAST days
Quaestio II: Whose it is to institute FEASTS to be observed under mortal sin
Quaestio III: Whether mortal sins on a Feast are forbidden by this precept
Quaestio IV: Whether licit liberal work becomes servile because it is done for gain
Quaestio V: Which are servile works, forbidden on the Feast day
Dubitatio I: Which works are forbidden by Canon law on a feast
Quaestio VI: That a time of servile labor induces a grave transgression of the FEAST
Quaestio VII: On the causes excusing from violation of the Feast
Quaestio VIII: Whether, having merely heard a SACRED (sermon), it is forbidden to idle the whole Feast day
Disputatio X: On Superstition
Quaestio I: SUPERSTITION, what it is, and of how many kinds
Quaestio II: On Divination by the Stars
Quaestio III: On Divination by the Elements, and other mixed things
Quaestio IV: On Divination from Dreams
Quaestio V: On Sortileges
Quaestio VI: On superstitious observances for works
Quaestio VII: On the malefices of Witches
Quaestio VIII: Whether it is lawful to consult Witches, that at least the malefices be removed
Quaestio IX: On the penalties of Witches, etc.
Disputatio XI: ON THE TEMPTATION OF GOD
Quaestio I: What TEMPTATION is, and of how many kinds
Disputatio XII: ON SACRILEGE
Quaestio I: What Sacrilege is, and of how many kinds
Disputatio XIII: ON SIMONY
Quaestio I: What SIMONY is, and of how many kinds
Quaestio II: How Simony is recognized on the part of the object
Quaestio III: In what way Simony is committed on the part of the act of exchange itself
Quaestio IV: On the Penalties of Simoniacs
Disputatio XIV: ON THE OTHER VIRTUES ANNEXED TO JUSTICE
§ I: ON PIETY
Quaestio I: What PIETY is, and what kind of Virtue
Quaestio II: What reverence is to be shown to Parents
Quaestio III: What obedience is to be shown to Parents by Sons
Quaestio IV: How, and when, Sons are bound to relieve Parents
Quaestio V: On the obligation of Parents toward Sons
Quaestio VI: In which cases Parents can disinherit Sons
Quaestio VII: Whether Sons can ever refuse aliment to Parents, and disinherit them
Quaestio VIII: To what a Woman is bound, who has a Son from adultery, or has substituted one
Quaestio IX: On the mutual obligation of Servants, and Masters
Quaestio X: On the obligation of Brothers toward Brothers, and Sisters, and conversely
§ II: On Observance, Reverence, and Dulia
Quaestio I: On Observance, and Reverence
Quaestio II: On Dulia
§ III: ON OBEDIENCE, and DISOBEDIENCE
Quaestio I: On Observance, and Reverence
Quaestio II: On DISOBEDIENCE
§ IV: ON GRATITUDE, and VINDICATION, and the Vices opposed to them
Quaestio I: On GRATITUDE
Quaestio II: On INGRATITUDE
Quaestio III: On Vindication
§ V: On Truth, Friendship, Liberality, Epikeia, and the vices opposed to them: On the gift of Piety, and the Precepts of the Decalogue pertaining to Justice
Quaestio I: On TRUTH
Quaestio II: On the LIE
Dubitatio I: What a Lie is
Dubitatio II: Of how many kinds is a Lie
Dubitatio III: Whether every lie is intrinsically a sin
Dubitatio IV: Whether a Lie is mortal of its genus
Dubitatio V: Whether every Lie is mortal for perfect men
Dubitatio VI: Whether among the degrees of Lie there is a most grave, and a most light
Dubitatio VII: On the others that are reduced to Lying
Quaestio III: On Friendship
Quaestio IV: On Liberality
Dubitatio I: On Avarice
Dubitatio II: On PRODIGALITY
Quaestio V: On EPIKEIA
Quaestio VI: On the GIFT OF PIETY
Tractatus V: E VIRTUTE FORTITUDINIS
Proemium I: Prooemium
Disputatio I: FIRST. ON FORTITUDE
Quaestio I: Whether FORTITUDE is a Virtue, and which
Quaestio II: On the GIFT OF FORTITUDE
Quaestio III: On Martyrdom
Dubitatio I: Whether MARTYRDOM confers first grace
Dubitatio II: Whether the Baptism of infants can be supplied by martyrdom
Quaestio IV: On the precepts of Fortitude
Quaestio V: On the Vices opposed to Fortitude
Disputatio II: On the Virtues joined to Fortitude
Quaestio I: On Magnanimity
Quaestio II: On the Vices opposed to MAGNANIMITY
Quaestio III: On MAGNIFICENCE
Quaestio IV: On the Vices opposed to MAGNIFICENCE
Quaestio V: On PATIENCE
Quaestio VI: On the Vices opposed to PATIENCE
Quaestio VII: On PERSEVERANCE
Quaestio VIII: On the Vices opposed to PERSEVERANCE
Tractatus VI: E TEMPERANTIA
Proemium I: Prooemium
Disputatio I: FIRST. ON THE VIRTUE OF TEMPERANCE
Quaestio I: Which Virtue Temperance is, and of what kind
Quaestio II: Which Vices are contrary to TEMPERANCE
Quaestio III: On the parts of TEMPERANCE
Quaestio IV: On Shamefastness
Quaestio V: On Honesty
Quaestio VI: On Abstinence
Dubitatio I: What FASTING is, and of how many kinds
Dubitatio II: In what way natural Fasting is broken
Dubitatio III: Whether Fasting of itself is a good work, and a precept
Dubitatio IV: From what one must abstain in the Ecclesiastical Fast
Dubitatio V: On the evening collation
Dubitatio VI: On the hour of refreshment on the Fast day
Dubitatio VII: Who are bound to fast
Quaestio VII: On SOBRIETY
Quaestio VIII: On CHASTITY
Quaestio IX: On Virginity
Dubitatio I: Whether Virginity is a Virtue
Dubitatio II: Whether Virginity excels conjugal Continence
Dubitatio III: Whether the reward of Virginity is the Aureole
Quaestio X: On CONTINENCE
Dubitatio I: On MILDNESS
Quaestio XI: On CLEMENCY
Quaestio XII: On MODESTY
Quaestio XIII: On HUMILITY
Disputatio II: On the Vices opposed to the Virtue of TEMPERANCE
Quaestio I: On GLUTTONY
Quaestio II: On Drunkenness
Quaestio III: On LUST
Dubitatio I: What LUST is, and of how many kinds
Dubitatio II: Whether in the genus of Lust there is parvity of matter
Dubitatio III: On FORNICATION
Dubitatio IV: On STUPRATION
Dubitatio V: On INCEST
Dubitatio VI: On ADULTERY
Dubitatio VII: On SACRILEGE
Dubitatio VIII: On sins against nature
Dubitatio IX: On the lust of spouses
Dubitatio X: On ABDUCTION
Quaestio IV: On INCONTINENCE
Quaestio V: On ANGER
Quaestio VI: On CRUELTY
Question VII
De IMMODESTY.
TO Modesty this vice is opposed, and it consists in transgressing the due measure of those operations which require a mean beyond mediocrity in the senses, in food, dress, games, etc.
But as modesty shines forth especially in dress and outward ornament, in moderate studiousness, and in games not exceeding the bounds of Eutrapelia, so immodesty stands in the opposites, as St. Thomas teaches, quaest. cit.
FIRST, indeed, superfluity of ornament is a sin opposed to modesty in outward appearance by excess, namely when one uses unmeasured cultivation, whether in clothing or in other things, otherwise than is fitting: namely either by referring it to vainglory, or to illicit pleasure, or by giving it more careful attention than is proper; or when he directs his adornment to exciting to sin; or when fraud and falsehood are mixed into that cultivation, as St. Thomas discusses, art. 1. et 2. quaest. 169.
From these you have when they are mortal sins, namely when they are done with a mortal end, or cause grave sin.
Dubitatio I: On the adornment of Women
On the ORNAMENT of WOMEN.
HERE arises a question exceedingly grave and necessary concerning the ornament of women; on which St. Thom. art. 2. and St. Bonaven. in speculo animae, cap. 3. ante medium, §. circa inhonestatem habitus: an sit Lethalis.
The holy Doctor observes, first, that four excesses are enumerated in these things. The first is of superfluity, when they have more garments than is fitting, or too wide and flowing ones. The second is curiosity, whether in color or in the manner of workmanship. The third is dishonesty, when the workmanship of the garments displays dishonesty and provokes to evil, as when the neck and bare breast are exposed. And unctions are employed to acquire color, paints, deceptions in changing the hair, or painting the head. The fourth is composition, when a singular manner is employed, tocalia are multiplied, new fashions are devised, etc.
He observes, second, that these four can have the nature of sin, either by reason of a perverse intention, or of a contrary custom, or of the condition of the person, or of the time, or by reason of the root.
¶ BY REASON of the end they can be done out of vanity, or out of an intention of provoking to lust; and plainly where there is a mortal intention, the fault will be mortal also.1 Such is the intention ut appetaris, for, as St. Augustine says, epist. 100, not only to desire, but also to wish to be desired, is criminal.
Secondly, vicious ornament can be sinful by reason of a contrary custom, especially soft ornament, as when a man walks about in womanly attire; and he says that so grave a scandal can be given in this as to be mortal. Whence St. Augustine, lib. 3. confess. c. 8. Consuetudo, vel lex terrae, nulla civis, vel peregrini libidine violetur. [Custom, or the law of the land, is by no means to be violated by the lust of citizen or stranger.]
Thirdly, they can be evil by reason of the condition of the person; as if a cleric or religious use the indecent dress of seculars, a poor man the garments of the rich, a widow the habit of married women; and it can be a grave excess in one's state, arise from an evil root, and verge into scandal.
Fourthly, they can be evil by reason of the time; as when one uses such things and multiplies them in a time of the poor's necessity, and when famine is so great that the poor suffer gravely, when they ought rather to be helped; and the indigence in the poor can be so great, and the superfluity in the rich on the other side so great, that they can have the nature of mortal sin, in the way said of prodigality. Thus the holy Doctor, to whom D. Thomas also assents, art. 2. And Cajetan there, his doubts multiplied, where they take the gravity of this excess either from the end and grave scandal, or per accidens from the evils that follow. Concerning these I shall put forward many assertions, and I shall cite Doctors on both sides.
I ASSERT first. The ornament of women, or of men, if it is ordered to provoking to lust, is mortal. Thus commonly, with the holy Doctors, Cajetan ad art. 2. D. Thomae, and others to be cited.
It is PROVED from the holy Doctors, because a mortal end gravely depraves the work, and if the eye is wicked, the whole body of the work will be full of darkness, as Christ says.
I ASSERT second. That moderate ornament, by which a woman knows she will dishonestly provoke some one to lust, is not evil, nor is she simply bound to abstain or stay at home. Thus Cajetan 2. 2. quaest. 154. art. 4. in fine; and quaest. 169. art. 2. ad 2. dubium with St. Thomas, who asserts it is lethal only from the end, Armilla sum. verb. Ornatus, and verb. Scandalum, where also Palacios, Granado 2. 2. Controv. 3. tract. 23. disp. 5. sec. 5. Citing Navarro Summa cap. 14. num. 47. and cap. 23. num. 18. Azorius tract. 1. lib. 11. cap. ult. quaestio. 12.
Against this is D. Antonius PP. tit. 7. cap. 4. §. Ad finem. Sylvester verb. Scandalum, quaest. 2. Corduba Summa, quaest. 5. Medina p. 2. quaest. 54. art. 6. ad 2. Zumellus ibidem art. 8. dub. 4. Lopez P. P. instruc. cap. 10. Navarre and Azor are also cited by Sanchez in Decalogum tract. 1. lib. 1. cap. 6. num. 16.
For indeed Navarre speaks of one too much adorned, who knows she will be coveted by some determinate person; but Azorius speaks of excessive ornament.
I JUDGE, however, that there ought to be some cause for going out, with Diana part. 5. tract. 7. resol. 51. Castro Palao. tomo 1. trac. 6. disp. 6. puncto 7. Hurtado 2. 2. disp. 173. sec. 31. §. 404. et seq. The reason is, because one ought to provide for the spiritual danger of the neighbor,2 while one can without grave loss. And this is the sense of D. Antoninus and the others above, to whom Sanchez subscribes, who says: It is one thing to deprive oneself of one's liberty: another to offer oneself spontaneously: the latter is evil. Wherefore Diana concludes that one who knows she is desired, when she could go to another temple, cannot transfer herself to this place where a coveter is; or that one showing herself at the window like the horse of Amasis, or going out to be looked at, sins by giving cause and occasion of ruin.
Moreover, since moderate ornament is of itself lawful, likewise going out according to circumstances, one is not bound scrupulously to deprive oneself of these altogether.
Lessius, however, lib. 4. cap. 4. num. 110. gives this Rule: That when something is not evil of itself but indifferent, excess in its use (all extrinsic malice set aside) is only venial; and therefore excess in bodily ornament, considering the quality of the person, place, etc., is only venial sin.
And that one so adorns oneself out of vanity does not yet contract the guilt of scandal, Salas denies — prim. 2. tom. 2. tract. 13. disp. 5. num. 132. Zumel prim. 2. quaest. 73. art. 8. dub. 2. conclus. 3. Hurtadus 2. 2. disp. un. 173. sect. 14. §. 299. Because, he says, scandal arises of itself neither from the substance of ornament nor from a vain end. But if a woman is bound by some precept of her husband, or a vow, or another grave circumstance to abstain gravely, then he says it will be mortal.
I think the opposite, however, with Alphonso de Leone de offic. Confess. tom. 1. recollect. 7. num. 369. et 371. Sanchez num. 17. ut supra, because I am bound by charity to guard against the spiritual ruin of my neighbor; and therefore I am bound not only not to cause it by my vanity, but, without grave cause, not to furnish even an unintentional occasion.
I assert third, that the nakedness from lascivious modes of ornament, by which women display the breast, from which men ordinarily seek an occasion of sinning, is not without grave stimulus. Thus the holy Doctor seems to think, even if it is done according to the custom of the country without evil intention.
I know the opposite is taught by Layman lib. 2. tract. 3. cap. 13. num. 11. quaestio 13. nor does Diana refuse it, loco citato, where he sends one to see Suarez disp. 10. sect. 3. Granadum Tom. 1. lib. 6. quaest. 16. cap. 5. §. 2. Sanchez, and Lessius on this question.
Diana adds, resol. 32, that it is indeed evil for women to use the dress of men and men that of women, but not mortal. Thus also Sylvius 2. 2. loco citato, ad 3. It was, however, prohibited Deuter. 22. as Tannerus notes, num. 122.
I assert fourth, with the holy Doctor, that it is not immediately mortal, but it can nevertheless be mortal if it is introduced against the laws of the country, and scandal results from it; for instance, if this manner is commonly introduced at great expense by the luxury of the rich.3
I assert fifth, that it can be evil by reason of the persons, as if Religious use dissolute ornaments, if Clerics use purple shoes and other similar, lascivious things, etc.
I assert sixth, that it can be mortal by reason of the time, if the poor gravely suffer from it; for it is against charity; nay, against justice prescribed by the law of nations, that the rich should retain what they occupy, yet not to the grave prejudice of the necessity of the poor, from whom things had been unjustly seized. Thus perished the purpled Dives at the feast, letting Lazarus hunger, as D. Gregory teaches, Homil. 40. in eundem, and the holy Doctor on that place of Luke; and Tannerus observes it, disp. 3. quaest. 3. dub. 8. and many others.
I assert seventh, that paints and other artifices by which women are colored, and their faces smoothed, are not of themselves mortal sin. Thus the holy Doctors, where Cajetan, loco citato, and others.
The reason is had from the holy Doctors, because artifice is not mortal unless it is pernicious, as I said of lying, as Cajetan notes there: it is nevertheless vicious and reproved by the Saints. Whence 1. Petri 3. Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus. [Whose adorning let it not be the outward plaiting of the hair, or the surrounding with gold, or the clothing of garments.] It pleases me to cite here many holy Fathers from the Seraphic Doctor lib. 3. Pharetrae, cap. 20.
D. Gregory, lib. 20. Moral. cap. 15. says: The wicked, when under the pretext of covering they seek garments for their limbs, seek not only those which cover, but also those which adorn: and against the torpor of cold, not only those which protect by thickness, but also those which delight by softness; and not only those which caress the ankle by their softness, but also those which seduce the eyes by their color.
Chrysostom, de compunctione cordis, has thus: We consume all the time of our life stripping the mistress and adorning the handmaid with divers ornaments.
From the same, in Matth. He who shines forth with unmeasured cultivation of body and dress, or the splendor of other things, is easily convicted by the very things that he is a follower of the pomps of the world.
D. Augustine is cited, lib. 4. de Doctr. Christ. cap. 20. where he says: What judge, O woman, would we seek more lenient of your deformity than yourself, who fear to be seen? If you are deformed, why do you pretend to be beautiful, having neither your conscience nor the favor of another's face: but this is a saying of Ambrose, lib. 1. de Virginitate.
D. Ambrose there, speaking of the paints of women: The crimes in adultery are almost more tolerable: for there chastity, here nature, is adulterated.
Likewise before, from D. Cyprian, lib. de disciplina, et habitu Virginum, cap. 7. the voice of the Apostle admonishing is: expurge the old leaven, etc. In the unleavened bread of sincerity, etc. Does sincerity persevere, and truth, when things sincere are polluted, and true things are changed into falsehood by the adulterine paints of colors? Your Lord said: You cannot make your hair white or black: and do you, to conquer the voice of your Lord, wish to be mightier with a bold attempt and a sacrilegious contempt? You dye your locks; with an evil omen of things to come, you already take the auspices of flaming hair for yourself.
The same St. Cyprian, cap. 6. Let chaste virgins flee, and modest ones, the adornments of the defiled, and the habit of immodest women, the ensigns of the brothel, the ornaments of harlots. These things God blames, these he marks. Clothed in silk and purple, they cannot put on Christ: adorned with gold and pearls and necklaces, they have lost the ornaments of the heart and breast.
The same there, cap. 3. Let virginal integrity offer itself equal in all things, nor let the cultivation of the body defame the good of the heart. For why does a virgin go forth adorned, made up, as though she had, or sought, a husband? Let her rather fear to please, if she is a virgin, nor seek danger for herself, who keeps herself for better and divine things.
Jerome, Epist. 14. It is a crime, after the sanctification of chrism, for the head to be defiled with the paint of saffron, or of any other pigment, or with powder; or to be adorned with gold, or gems, or any lovely species of earthly creature, when it already shines with the splendor of heavenly ornament.
The same, Epist. 10. What does the rouge and ceruse do on a Christian face, of which the one feigns the redness of cheeks and lips; the other the whiteness of face and neck — the fires of youths, the fomentations of lusts, the signs of an immodest mind. And below: That ornament is not of the Lord; that veil is of Antichrist. With what confidence are countenances raised to heaven which their Creator does not recognize.
D. BerD. Bernard, epist. 113. Daughters of Babylon, whose true glory is in confusion, are clothed in purple and fine linen, and presently their conscience lies ragged: they shine with necklaces, and are foul in morals.
The same in Apologia ad Guilliel. Abb. soft garments indicate a soft soul.
Hence you have it proved that these painted ornaments are culpable.
For indeed D. Thomas observes that some of these Fathers gravely condemn the ornament of women, either because it was ordered to pleasing others than their husbands, or to alluring to lust and into contempt of God; especially D. Cyprian; and Tannerus also admonishes, num. 221. and others; nevertheless all superfluous ornament is altogether to be reprehended.
Dubitatio II: On Immodesty in words, gestures, jokes, and games
AS modesty in keeping measure consists chiefly in externals, as D. August. teaches, de vita beata, disp. 3. cited by D. Bonavent. lib. 2. Pharetra, cap. 41. so in excess, posture, habit, and in all your movements let nothing be done that offends anyone's aspect, as D. August. says, reg. 3. cap. 20. cited by the holy Doctor.
Whence D. Ambrosius loco citato, de offic. cap. 18. cited by the holy Doctor there, says: Nor do I think it becoming to walk in haste, unless the cause of some danger, or just necessity, requires it.
And D. Isidorus in synon, cap. 9. there. Professio nem tuam habitu, et incessu demonstra. Sit in gressu tuo simplicitas, in motu puritas, in gestu gravitas, in incessu honestas. [Show your profession by habit and gait. Let there be simplicity in your step, purity in your movement, gravity in your gesture, honesty in your walking.] The reason is, because as the exterior members pertain to the physical integrity of man, and are moved according to the command of the will; so too to moral perfection it pertains to order rightly the movements of the same, both that they befit the person acting, and that they be suited also to business and places, as Tannerus argues disp. 3. quaest. 3. dub. 8. num. 211. from D. Bonavent. in speculo disciplinae ad novitios, part. 1. cap. 19. et seq.
Concerning words, sin occurs in foolish talking, in jests, and in jocose words.
This indeed is that ignorance and flux of words which is dangerous, according to Prov. 10. In multiloquio non deerit peccatum. [In much talking sin will not be wanting.] Of this Isidorus in synon. cap. 9. multiloquium non declinat peccatum, sinuosus enim exundans cito colligit lutum, and there: loqui multum, stultitia est, et vox insipientis in multiplicatio ne sermonis.
D. Gregory, homil. 12. in Ezech. It is exceedingly difficult that he who speaks many things should not also lie.
The same in Pastorali, part. 3. admonit. 15. and lib. 7. Moral. cap. 17. Because it has not the wall of silence, the city of the mind lies open to the darts of the enemy; and when by many words it casts itself outside itself, it offers itself wholly open to the adversary, who overcomes it so much the more without labor, as it, though conquered, fights against itself by much talking. In Proverbs it is said, as a city open, and without the circuit of walls, so is a man who cannot restrain his spirit in speaking.
The same lib. 10. Moral. cap. 2. It is certain that a wordy man cannot be justified.
The same lib. 7. cap. 17. The justice of the mind is desolated when no sparing is had of immoderate speech.
These things the holy Doctor has, Pharetrae lib. 3. cap. 3.
Of foolish talking the holy Doctor has much there from the holy Fathers, where he also has that golden sentence of D. Gregory, lib. 2. Moral. cap. 7. Among men the heart is weighed from words, but before God words are weighed from the heart.
The same D. Gregory, lib. 16. cap. 1. They who know not how to measure their words, without doubt slip into idle sayings: in which, if they do not at all reprehend themselves, they at once spring forward to harmful and contumelious ones.
The same lib. 3. Dialog. cap. 5. It comes about from speaking with seculars that we pass from idle things to harmful, from light to graver. See the holy Doctor loco citato Pharetrae.
These things are simply venial, as St. Bonavent. notes, in speculo animae, cap. 3. §. Circa inhonestatem in gestu; and they are reprehended by Paul to the Ephesians, saying that such things ought neither to be, nor to be named among us.
These, however, are to be weighed from the affection, he says, according to the rule of D. Gregory cited above, or according to the scandal of the person, insofar as they incite to evil, and are said with such intention, they can be mortal, he says; and thus he asserts of songs, choruses, and plays.
Hence he gravely gathers that actors, dancers, and jesters, who allure to pleasures by dishonest words and deeds, that they may extort money, are not in a state of salvation; and such were also the ancient spectacles, which Chrysostomus homil. 6. in matth. and other Fathers condemn, as Tannerus notes, disp. 3. quaest. 3. dub. 8. num. 216.
Hence the holy Doctor gathers from D. Augustine, tract. 110. in Ioannem, that it is sin to give money to these men and to be present at their comedies; yet he does not condemn it as mortal, if they are heard out of curiosity without danger of consent, even if the things are base.
Bonacina consents, de Matrim. quaest. 4. puncto 9. num. 22. Squillante, de oblig. Cler. part. 2. num. 45. Sanchez de Matrim. lib. 9. disp. 47. num. 41. Alphonsus de Mendoza, quaest. 9. positio. num. 11. fol. 607. Rodrig. Summa, tom. 3. cap. 71. Salas prim. 2. tom. 2. tract. 13. disp. 6. sect. 24. num. 165. Lorca prim. 2. tom. 2. disp. 28. de peccatis, membro 3. who puts the condition, provided the pleasure stops in the representation, and does not pass over to the thing represented. Azorius subscribes to these parte 3. lib. 5. cap. 27. quaestio. 7.
They hold, consequently, that it holds good even as to Clerics, who do not sin mortally, scandal ceasing, which now has been taken away like rust; for Clerics are frequently present at Comedies. But that they are prohibited C. Clerici 2. de vita, et honest. Cler. Diana says, parte 2. Tract. 27. resol. 35. does not oblige under mortal sin, with Cajetan, verbo Clericorum peccata. Nay, they say this has been abrogated by custom — Sanchez, Rodriguez, Salas, Bonacina, and Squilante, above.
I, however, with Diana assert these things to be dangerous, nor easily to be conceded. Therefore also Comitol. resp. Moral. lib. 5. quaest. 21. condemns it with mortal sin; and the matter reduced to practice, I judge it to be always in danger, as appears from the confession of those who are present, who always retire defiled.
Concerning immodesty in games, the holy Doctor supposes, loco citato Speculi animae, that honest and moderate games are reduced to Eutrapelia with Aristotle, 4. Eth. cap. 8. The reason is, because relaxation of the mind is necessary to man from labors and occupations, as D. Thom. also teaches, quaest. 168. art. 2. For as the fatigue of the body is recreated by its rest, so also the fatigue of the mind by its rest.
He admonishes, however, that excess in these can be, either from intention, and then such also is the work; or it can be evil by reason of scandal, as if a Religious person, or one placed as an example, should lead choruses and dances; Or perhaps if these were exercised on Parasceve. Three things, therefore, are necessary, that this relaxation be not perverse.
FIRST, that nothing base be sought in games or jests.
SECOND, that the gravity of the mind be not altogether dissolved, nor be poured out too much in jests, as Ambrose admonishes, lib. I. de offic. cap. 20. where he says: Let us beware, lest while we wish to relax the mind, we dissolve all harmony, as it were a certain concord of good works. And Cicero lib. I. de offic. As we do not grant to boys every license of playing, but that which is not alien from honest actions, so in jest itself let some light of a good nature shine forth; not that you be the more dissolved, as the holy Doctor admonishes. loco citato Pharetrae ex Patribus.
THIRD, that it befit the person, place, and time, as Cicero admonishes, loco citato.
THERE is granted, however, also that vice which I call Saturnine, opposed in the other extreme, as the holy Doctor teaches. locis adductis, whereby some are willing neither to speak nor to hear anything urbane.