Whether Scandal Is a Special Sin?
Objection 1: It would seem that scandal is not a special sin. For
scandal is "something said or done less rightly." But this applies to
every kind of sin. Therefore every sin is a scandal, and
consequently, scandal is not a special sin.
Obj. 2: Further, every special kind of sin, or every special kind of
injustice, may be found separately from other kinds, as stated in
_Ethic._ v, 3, 5. But scandal is not to be found separately from
other sins. Therefore it is not a special kind of sin.
Obj. 3: Further, every special sin is constituted by something which
specifies the moral act. But the notion of scandal consists in its
being something done in the presence of others: and the fact of a sin
being committed openly, though it is an aggravating circumstance,
does not seem to constitute the species of a sin. Therefore scandal
is not a special sin.
_On the contrary,_ A special virtue has a special sin opposed to it.
But scandal is opposed to a special virtue, viz. charity. For it is
written (Rom. 14:15): "If, because of thy meat, thy brother be
grieved, thou walkest not now according to charity." Therefore
scandal is a special sin.
_I answer that,_ As stated above (A. 2), scandal is twofold, active
and passive. Passive scandal cannot be a special sin, because through
another's word or deed a man may fall into any kind of sin: and the
fact that a man takes occasion to sin from another's word or deed,
does not constitute a special kind of sin, because it does not imply
a special deformity in opposition to a special virtue.
On the other hand, active scandal may be understood in two ways,
directly and accidentally. The scandal is accidental when it is
beside the agent's intention, as when a man does not intend, by his
inordinate deed or word, to occasion another's spiritual downfall,
but merely to satisfy his own will. In such a case even active
scandal is not a special sin, because a species is not constituted by
that which is accidental.
Active scandal is direct when a man intends, by his inordinate word
or deed, to draw another into sin, and then it becomes a special kind
of sin on account of the intention of a special kind of end, because
moral actions take their species from their end, as stated above
(I-II, Q. 1, A. 3; Q. 18, AA. 4, 6). Hence, just as theft and murder
are special kinds of sin, on account of their denoting the intention
of doing a special injury to one's neighbor: so too, scandal is a
special kind of sin, because thereby a man intends a special harm to
his neighbor, and it is directly opposed to fraternal correction,
whereby a man intends the removal of a special kind of harm.
Reply Obj. 1: Any sin may be the matter of active scandal, but it may
derive the formal aspect of a special sin from the end intended, as
stated above.
Reply Obj. 2: Active scandal can be found separate from other sins,
as when a man scandalizes his neighbor by a deed which is not a sin
in itself, but has an appearance of evil.
Reply Obj. 3: Scandal does not derive the species of a special sin
from the circumstance in question, but from the intention of the end,
as stated above.
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