from hearing Mass at least for a Sunday or two, because the natural precept of avoiding scandal is more important than the positive precept of hearing Mass on Sundays. Others, on the contrary, hold that inasmuch as the scandal is taken and not given, the obligation of hearing Mass does not cease to bind in such a case. Practically, therefore, one is free to follow either opinion. This disputed question refers to scandal of the weak, for positive precepts do not cease to be obligatory on account of pharisaic scandal.
A good action without any appearance of evil which is not prescribed, and which can without inconvenience be omitted, should be omitted when it would cause scandal. If it cannot be abandoned without some inconvenience, there is no obligation to abstain from it; and so I may receive the sacraments even when they are not obligatory from a priest whom I know to be in a state of sin and unworthy to administer them.
6. If I suspect the honesty of a servant, I do nothing wrong if I leave a sum of money where I know he will see it with the object of finding out whether he will steal it. If he is an honest man, no harm will follow; if he is a thief, my action does not make him one; I do but furnish the opportunity for him to betray himself, and in my own defence I am justified in doing that. It is of course morally wrong to use agents provocateurs in order to detect criminals; they are the cause of another's sin, not merely the occasion.
7. If I know that someone has made up his mind to commit sin and there is no other way of preventing him, I may lawfully induce him to be satisfied with some less offence of God than he was bent on committing. And so if a man was determined to commit adultery, I do nothing morally wrong, but rather the contrary, by persuading him to commit fornication instead. Many theologians, indeed, deny this doctrine on the ground that we must not do evil that good may come of it. But there is no question here of doing evil one's self; we are not justified in doing a less moral evil instead of a greater; we must abstain from all evil, great and small. The question is whether it is an evil action to persuade someone bent on committing a great sin to be satisfied with a less. This is denied by those who defend the above doctrine. And reasonably so, for it is a good action to persuade another to do less evil than he was bent upon doing. To lessen evil is surely to do good. This is the more probable view, according to St Alphonsus.[1]
- ↑ Theol. Mor., a, n. 57.
