Whether Prudence of the Flesh Is a Mortal Sin?
Objection 1: It would seem that prudence of the flesh is a mortal
sin. For it is a mortal sin to rebel against the Divine law, since
this implies contempt of God. Now "the prudence [Douay: 'wisdom'] of
the flesh . . . is not subject to the law of God" (Rom. 8:7).
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 God" (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 God 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 God 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 God," this does not mean that he who has prudence of the
flesh, cannot be converted and submit to the law of God, but that
carnal prudence itself cannot be subject to God'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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