Part III (Secunda Secundae) Part 90 (1/2)

Therefore prudence of the flesh is a mortal sin.

Obj. 2: Further, every sin against the Holy Ghost is a mortal sin.

Now prudence of the flesh seems to be a sin against the Holy Ghost, for ”it cannot be subject to the law of G.o.d” (Rom. 8:7), and so it seems to be an unpardonable sin, which is proper to the sin against the Holy Ghost. Therefore prudence of the flesh is a mortal sin.

Obj. 3: Further, the greatest evil is opposed to the greatest good, as stated in _Ethic._ viii, 10. Now prudence of the flesh is opposed to that prudence which is the chief of the moral virtues. Therefore prudence of the flesh is chief among mortal sins, so that it is itself a mortal sin.

_On the contrary,_ That which diminishes a sin has not of itself the nature of a mortal sin. Now the thoughtful quest of things pertaining to the care of the flesh, which seems to pertain to carnal prudence, diminishes sin [*Cf. Prov. 6:30]. Therefore prudence of the flesh has not of itself the nature of a mortal sin.

_I answer that,_ As stated above (Q. 47, A. 2, ad 1; A. 13), a man is said to be prudent in two ways. First, simply, i.e. in relation to the end of life as a whole. Secondly, relatively, i.e. in relation to some particular end; thus a man is said to be prudent in business or something else of the kind. Accordingly if prudence of the flesh be taken as corresponding to prudence in its absolute signification, so that a man place the last end of his whole life in the care of the flesh, it is a mortal sin, because he turns away from G.o.d by so doing, since he cannot have several last ends, as stated above (I-II, Q. 1, A. 5).

If, on the other hand, prudence of the flesh be taken as corresponding to particular prudence, it is a venial sin. For it happens sometimes that a man has an inordinate affection for some pleasure of the flesh, without turning away from G.o.d by a mortal sin; in which case he does not place the end of his whole life in carnal pleasure. To apply oneself to obtain this pleasure is a venial sin and pertains to prudence of the flesh. But if a man actually refers the care of the flesh to a good end, as when one is careful about one's food in order to sustain one's body, this is no longer prudence of the flesh, because then one uses the care of the flesh as a means to an end.

Reply Obj. 1: The Apostle is speaking of that carnal prudence whereby a man places the end of his whole life in the goods of the flesh, and this is a mortal sin.

Reply Obj. 2: Prudence of the flesh does not imply a sin against the Holy Ghost. For when it is stated that ”it cannot be subject to the law of G.o.d,” this does not mean that he who has prudence of the flesh, cannot be converted and submit to the law of G.o.d, but that carnal prudence itself cannot be subject to G.o.d's law, even as neither can injustice be just, nor heat cold, although that which is hot may become cold.

Reply Obj. 3: Every sin is opposed to prudence, just as prudence is shared by every virtue. But it does not follow that every sin opposed to prudence is most grave, but only when it is opposed to prudence in some very grave matter.

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THIRD ARTICLE [II-II, Q. 55, Art. 3]

Whether Craftiness Is a Special Sin?

Objection 1: It would seem that craftiness is not a special sin. For the words of Holy Writ do not induce anyone to sin; and yet they induce us to be crafty, according to Prov. 1:4, ”To give craftiness [Douay: 'subtlety'] to little ones.” Therefore craftiness is not a sin.

Obj. 2: Further, it is written (Prov. 13:16): ”The crafty [Douay: 'prudent'] man doth all things with counsel.” Therefore, he does so either for a good or for an evil end. If for a good end, there is no sin seemingly, and if for an evil end, it would seem to pertain to carnal or worldly prudence. Therefore craftiness is not a special sin distinct from prudence of the flesh.

Obj. 3: Further, Gregory expounding the words of Job 12, ”The simplicity of the just man is laughed to scorn,” says (Moral. x, 29): ”The wisdom of this world is to hide one's thoughts by artifice, to conceal one's meaning by words, to represent error as truth, to make out the truth to be false,” and further on he adds: ”This prudence is acquired by the young, it is learnt at a price by children.” Now the above things seem to belong to craftiness. Therefore craftiness is not distinct from carnal or worldly prudence, and consequently it seems not to be a special sin.

_On the contrary,_ The Apostle says (2 Cor. 4:2): ”We renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of G.o.d.” Therefore craftiness is a sin.

_I answer that,_ Prudence is _right reason applied to action,_ just as science is _right reason applied to knowledge._ In speculative matters one may sin against rect.i.tude of knowledge in two ways: in one way when the reason is led to a false conclusion that appears to be true; in another way when the reason proceeds from false premises, that appear to be true, either to a true or to a false conclusion.

Even so a sin may be against prudence, through having some resemblance thereto, in two ways. First, when the purpose of the reason is directed to an end which is good not in truth but in appearance, and this pertains to prudence of the flesh; secondly, when, in order to obtain a certain end, whether good or evil, a man uses means that are not true but fict.i.tious and counterfeit, and this belongs to the sin of craftiness. This is consequently a sin opposed to prudence, and distinct from prudence of the flesh.

Reply Obj. 1: As Augustine observes (Contra Julian. iv, 3) just as prudence is sometimes improperly taken in a bad sense, so is craftiness sometimes taken in a good sense, and this on account of their mutual resemblance. Properly speaking, however, craftiness is taken in a bad sense, as the Philosopher states in _Ethic._ vi, 12.

Reply Obj. 2: Craftiness can take counsel both for a good end and for an evil end: nor should a good end be pursued by means that are false and counterfeit but by such as are true. Hence craftiness is a sin if it be directed to a good end.

Reply Obj. 3: Under ”worldly prudence” Gregory included everything that can pertain to false prudence, so that it comprises craftiness also.

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FOURTH ARTICLE [II-II, Q. 55, Art. 4]

Whether Guile Is a Sin Pertaining to Craftiness?

Objection 1: It would seem that guile is not a sin pertaining to craftiness. For sin, especially mortal, has no place in perfect men.

Yet a certain guile is to be found in them, according to 2 Cor.

12:16, ”Being crafty I caught you by guile.” Therefore guile is not always a sin.

Obj. 2: Further, guile seems to pertain chiefly to the tongue, according to Ps. 5:11, ”They dealt deceitfully with their tongues.”