Whether Every Act of an Unbeliever Is a Sin?
Objection 1: It would seem that each act of an unbeliever is a sin.
Because a gloss on Rom. 14:23, "All that is not of faith is sin,"
says: "The whole life of unbelievers is a sin." Now the life of
unbelievers consists of their actions. Therefore every action of an
unbeliever is a sin.
Obj. 2: Further, faith directs the intention. Now there can be no
good save what comes from a right intention. Therefore, among
unbelievers, no action can be good.
Obj. 3: Further, when that which precedes is corrupted, that which
follows is corrupted also. Now an act of faith precedes the acts of
all the virtues. Therefore, since there is no act of faith in
unbelievers, they can do no good work, but sin in every action of
theirs.
_On the contrary,_ It is said of Cornelius, while yet an unbeliever
(Acts 10:4, 31), that his alms were acceptable to God. Therefore not
every action of an unbeliever is a sin, but some of his actions are
good.
_I answer that,_ As stated above (I-II, Q. 85, AA. 2, 4) mortal sin
takes away sanctifying grace, but does not wholly corrupt the good of
nature. Since therefore, unbelief is a mortal sin, unbelievers are
without grace indeed, yet some good of nature remains in them.
Consequently it is evident that unbelievers cannot do those good works
which proceed from grace, viz. meritorious works; yet they can, to a
certain extent, do those good works for which the good of nature
suffices.
Hence it does not follow that they sin in everything they do; but
whenever they do anything out of their unbelief, then they sin. For
even as one who has the faith, can commit an actual sin, venial or
even mortal, which he does not refer to the end of faith, so too, an
unbeliever can do a good deed in a matter which he does not refer to
the end of his unbelief.
Reply Obj. 1: The words quoted must be taken to mean either that the
life of unbelievers cannot be sinless, since without faith no sin is
taken away, or that whatever they do out of unbelief, is a sin. Hence
the same authority adds: "Because every one that lives or acts
according to his unbelief, sins grievously."
Reply Obj. 2: Faith directs the intention with regard to the
supernatural last end: but even the light of natural reason can
direct the intention in respect of a connatural good.
Reply Obj. 3: Unbelief does not so wholly destroy natural reason in
unbelievers, but that some knowledge of the truth remains in them,
whereby they are able to do deeds that are generically good. With
regard, however, to Cornelius, it is to be observed that he was not
an unbeliever, else his works would not have been acceptable to God,
whom none can please without faith. Now he had implicit faith, as the
truth of the Gospel was not yet made manifest: hence Peter was sent
to him to give him fuller instruction in the faith.
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