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04-Apr-2017 16:04

God has endowed us with reason and free-will, and a sense of responsibility; He has made us subject to His law, which is known to us by the dictates of conscience, and our acts must conform with these dictates, otherwise we sin ( Romans ). The sinner intends here and now to act in some determined matter, inordinately electing that particular good in defiance of God's law and the dictates of right reason. A pure or entire privation of good could occur in a moral act only on the supposition that the will could incline to evil as such for an object.

In every sinful act two things must be considered, the substance of the act and the want of rectitude or conformity (St. The deformity is not directly intended, nor is it involved in the act so far as this is physical, but in the act as coming from the will which has power over its acts and is capable of choosing this or that particular good contained within the scope of its adequate object, i.e. This is impossible because evil as such is not contained within the scope of the adequate object of the will, which is good.

An inefficacious desire is one that carries a condition, in such a way that the will is prepared to perform the action in case the condition were verified.

When the condition is such as to eliminate all sinfulness from the action, the desire involves no sin: e.g.

Physical evil deprives the subject affected by it of some natural good, and is adverse to the well-being of the subject, as pain and suffering.

Moral evil is found only in intelligent beings; it deprives them of some moral good. This may be defined as a privation of conformity to right reason and to the law of God.

Everything else possesses but a limited being, and, in so far as it possesses being, it is good.

God alone is essentially being, and He alone is essentially and perfectly good.

The privation of due order, or the deformity, is not directly intended, but is accepted in as much as the sinner's desire tends to an object in which this want of conformity is involved, so that sin is not a pure privation, but a human act deprived of its due rectitude.

I would kill so-and-so if I had to do it in self-defence.



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