Whether a Circumstance Aggravates a Sin?
Objection 1: It would seem that a circumstance does not aggravate a
sin. Because sin takes its gravity from its species. Now a
circumstance does not specify a sin, for it is an accident thereof.
Therefore the gravity of a sin is not taken from a circumstance.
Obj. 2: Further, a circumstance is either evil or not: if it is evil,
it causes, of itself, a species of evil; and if it is not evil, it
cannot make a thing worse. Therefore a circumstance nowise aggravates
a sin.
Obj. 3: Further, the malice of a sin is derived from its turning away
(from God). But circumstances affect sin on the part of the object to
which it turns. Therefore they do not add to the sin's malice.
_On the contrary,_ Ignorance of a circumstance diminishes sin: for he
who sins through ignorance of a circumstance, deserves to be forgiven
(Ethic. iii, 1). Now this would not be the case unless a circumstance
aggravated a sin. Therefore a circumstance makes a sin more grievous.
_I answer that,_ As the Philosopher says in speaking of habits of
virtue (Ethic. ii, 1, 2), "it is natural for a thing to be increased
by that which causes it." Now it is evident that a sin is caused by a
defect in some circumstance: because the fact that a man departs from
the order of reason is due to his not observing the due circumstances
in his action. Wherefore it is evident that it is natural for a sin
to be aggravated by reason of its circumstances. This happens in
three ways. First, in so far as a circumstance draws a sin from one
kind to another: thus fornication is the intercourse of a man with
one who is not his wife: but if to this be added the circumstance
that the latter is the wife of another, the sin is drawn to another
kind of sin, viz. injustice, in so far as he usurps another's
property; and in this respect adultery is a more grievous sin than
fornication. Secondly, a circumstance aggravates a sin, not by
drawing it into another genus, but only by multiplying the ratio of
sin: thus if a wasteful man gives both when he ought not, and to whom
he ought not to give, he commits the same kind of sin in more ways
than if he were to merely to give to whom he ought not, and for that
very reason his sin is more grievous; even as that sickness is the
graver which affects more parts of the body. Hence Cicero says
(Paradox. iii) that "in taking his father's life a man commits many
sins; for he outrages one who begot him, who fed him, who educated
him, to whom he owes his lands, his house, his position in the
republic." Thirdly, a circumstance aggravates a sin by adding to the
deformity which the sin derives from another circumstance: thus,
taking another's property constitutes the sin of theft; but if to
this be added the circumstance that much is taken of another's
property, the sin will be more grievous; although in itself, to take
more or less has not the character of a good or of an evil act.
Reply Obj. 1: Some circumstances do specify a moral act, as stated
above (Q. 18, A. 10). Nevertheless a circumstance which does not give
the species, may aggravate a sin; because, even as the goodness of a
thing is weighed, not only in reference to its species, but also in
reference to an accident, so the malice of an act is measured, not
only according to the species of that act, but also according to a
circumstance.
Reply Obj. 2: A circumstance may aggravate a sin either way. For if
it is evil, it does not follow that it constitutes the sin's species;
because it may multiply the ratio of evil within the same species, as
stated above. And if it be not evil, it may aggravate a sin in
relation to the malice of another circumstance.
Reply Obj. 3: Reason should direct the action not only as regards the
object, but also as regards every circumstance. Therefore one may
turn aside from the rule of reason through corruption of any single
circumstance; for instance, by doing something when one ought not or
where one ought not; and to depart thus from the rule of reason
suffices to make the act evil. This turning aside from the rule of
reason results from man's turning away from God, to Whom man ought
to be united by right reason.
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