Part III (Secunda Secundae) Part 70 (1/2)
_On the contrary,_ Jerome in expounding Matt. 15:12, ”Dost thou know that the Pharisees, when they heard this word,” etc. says: ”When we read 'Whosoever shall scandalize,' the sense is 'Whosoever shall, by deed or word, occasion another's spiritual downfall.'”
_I answer that,_ As Jerome observes the Greek _skandalon_ may be rendered offense, downfall, or a stumbling against something. For when a body, while moving along a path, meets with an obstacle, it may happen to stumble against it, and be disposed to fall down: such an obstacle is a _skandalon_.
In like manner, while going along the spiritual way, a man may be disposed to a spiritual downfall by another's word or deed, in so far, to wit, as one man by his injunction, inducement or example, moves another to sin; and this is scandal properly so called.
Now nothing by its very nature disposes a man to spiritual downfall, except that which has some lack of rect.i.tude, since what is perfectly right, secures man against a fall, instead of conducing to his downfall. Scandal is, therefore, fittingly defined as ”something less rightly done or said, that occasions another's spiritual downfall.”
Reply Obj. 1: The thought or desire of evil lies hidden in the heart, wherefore it does not suggest itself to another man as an obstacle conducing to his spiritual downfall: hence it cannot come under the head of scandal.
Reply Obj. 2: A thing is said to be less right, not because something else surpa.s.ses it in rect.i.tude, but because it has some lack of rect.i.tude, either through being evil in itself, such as sin, or through having an appearance of evil. Thus, for instance, if a man were to ”sit at meat in the idol's temple” (1 Cor. 8:10), though this is not sinful in itself, provided it be done with no evil intention, yet, since it has a certain appearance of evil, and a semblance of wors.h.i.+pping the idol, it might occasion another man's spiritual downfall. Hence the Apostle says (1 Thess. 5:22): ”From all appearance of evil refrain yourselves.” Scandal is therefore fittingly described as something done ”less rightly,” so as to comprise both whatever is sinful in itself, and all that has an appearance of evil.
Reply Obj. 3: As stated above (I-II, Q. 75, AA. 2, 3; I-II, Q. 80, A.
1), nothing can be a sufficient cause of a man's spiritual downfall, which is sin, save his own will. Wherefore another man's words or deeds can only be an imperfect cause, conducing somewhat to that downfall. For this reason scandal is said to afford not a cause, but an occasion, which is an imperfect, and not always an accidental cause. Nor is there any reason why certain definitions should not make mention of things that are accidental, since what is accidental to one, may be proper to something else: thus the accidental cause is mentioned in the definition of chance (Phys. ii, 5).
Reply Obj. 4: Another's words or deed may be the cause of another's sin in two ways, directly and accidentally. Directly, when a man either intends, by his evil word or deed, to lead another man into sin, or, if he does not so intend, when his deed is of such a nature as to lead another into sin: for instance, when a man publicly commits a sin or does something that has an appearance of sin. In this case he that does such an act does, properly speaking, afford an occasion of another's spiritual downfall, wherefore his act is called ”active scandal.” One man's word or deed is the accidental cause of another's sin, when he neither intends to lead him into sin, nor does what is of a nature to lead him into sin, and yet this other one, through being ill-disposed, is led into sin, for instance, into envy of another's good, and then he who does this righteous act, does not, so far as he is concerned, afford an occasion of the other's downfall, but it is this other one who takes the occasion according to Rom. 7:8: ”Sin taking occasion by the commandment wrought in me all manner of concupiscence.” Wherefore this is ”pa.s.sive,” without ”active scandal,” since he that acts rightly does not, for his own part, afford the occasion of the other's downfall. Sometimes therefore it happens that there is active scandal in the one together with pa.s.sive scandal in the other, as when one commits a sin being induced thereto by another; sometimes there is active without pa.s.sive scandal, for instance when one, by word or deed, provokes another to sin, and the latter does not consent; and sometimes there is pa.s.sive without active scandal, as we have already said.
Reply Obj. 5: ”Weakness” denotes p.r.o.neness to scandal; while ”offense” signifies resentment against the person who commits a sin, which resentment may be sometimes without spiritual downfall; and ”scandal” is the stumbling that results in downfall.
_______________________
SECOND ARTICLE [II-II, Q. 43, Art. 2]
Whether Scandal Is a Sin?
Objection 1: It would seem that scandal is not a sin. For sins do not occur from necessity, since all sin is voluntary, as stated above (I-II, Q. 74, AA. 1, 2). Now it is written (Matt. 18:7): ”It must needs be that scandals come.” Therefore scandal is not a sin.
Obj. 2: Further, no sin arises from a sense of dutifulness, because ”a good tree cannot bring forth evil fruit” (Matt. 7:18). But scandal may come from a sense of dutifulness, for Our Lord said to Peter (Matt. 16:23): ”Thou art a scandal unto Me,” in reference to which words Jerome says that ”the Apostle's error was due to his sense of dutifulness, and such is never inspired by the devil.” Therefore scandal is not always a sin.
Obj. 3: Further, scandal denotes a stumbling. But he that stumbles does not always fall. Therefore scandal, which is a spiritual fall, can be without sin.
_On the contrary,_ Scandal is ”something less rightly said or done.”
Now anything that lacks rect.i.tude is a sin. Therefore scandal is always with sin.
_I answer that,_ As already said (A. 1, ad 4), scandal is of two kinds, pa.s.sive scandal in the person scandalized, and active scandal in the person who gives scandal, and so occasions a spiritual downfall. Accordingly pa.s.sive scandal is always a sin in the person scandalized; for he is not scandalized except in so far as he succ.u.mbs to a spiritual downfall, and that is a sin.
Yet there can be pa.s.sive scandal, without sin on the part of the person whose action has occasioned the scandal, as for instance, when a person is scandalized at another's good deed. In like manner active scandal is always a sin in the person who gives scandal, since either what he does is a sin, or if it only have the appearance of sin, it should always be left undone out of that love for our neighbor which binds each one to be solicitous for his neighbor's spiritual welfare; so that if he persist in doing it he acts against charity.
Yet there can be active scandal without sin on the part of the person scandalized, as stated above (A. 1, ad 4).
Reply Obj. 1: These words, ”It must needs be that scandals come,” are to be understood to convey, not the absolute, but the conditional necessity of scandal; in which sense it is necessary that whatever G.o.d foresees or foretells must happen, provided it be taken conjointly with such foreknowledge, as explained in the First Part (Q. 14, A. 13, ad 3; Q. 23, A. 6, ad 2).
Or we may say that the necessity of scandals occurring is a necessity of end, because they are useful in order that ”they ... who are reproved may be made manifest” (1 Cor. 11:19).
Or scandals must needs occur, seeing the condition of man who fails to s.h.i.+eld himself from sin. Thus a physician on seeing a man partaking of unsuitable food might say that such a man must needs injure his health, which is to be understood on the condition that he does not change his diet. In like manner it must needs be that scandals come, so long as men fail to change their evil mode of living.
Reply Obj. 2: In that pa.s.sage scandal denotes any kind of hindrance: for Peter wished to hinder Our Lord's Pa.s.sion out of a sense of dutifulness towards Christ.
Reply Obj. 3: No man stumbles spiritually, without being kept back somewhat from advancing in G.o.d's way, and that is at least a venial sin.
_______________________
THIRD ARTICLE [II-II, Q. 43, Art. 3]