Chapter 2
Morality Consequent On Conscience
141. It seems certain that when we possess formulated law and by its means form a moral conscience about our actions, these actions take on a greater degree of morality because the rule governing them becomes clearer, more distinct and personal. Our will is able to desire good more purely, attentively and deliberately.
142. But I think the main reason for growth in morality, which comes to us with the birth of conscience, must be sought in the state of human decadence after sin. Wounded in all our faculties, moral sense is no longer capable of giving us clear, effective guidance. Perceived intelligent beings continue to stimulate a corresponding moral affection but the stimulus is weak in comparison with other, depraved, tendencies of our spirit that slavishly drag us along, preventing us from gently following the rational light of perceived beings.
143. Hence, for St. Paul, the gravity of the Hebrews' sin was increased because they had received the positive law enabling them to form a clear, certain conscience of their actions: 'Since through the law comes knowledge of sin'(97) -- 'For the law brings wrath, but where there is no law there is no transgression.'(98) Again,'Sin indeed was in the world before the law was given but sin is not counted where there is no law . . . Law came in, to increase the trespass.'(99) And 'What then shall we say? That the law is sin? By no means! Yet, if it had not been for the law, I should not have known sin. I should not have known what it is to covet if the law had not said, "You shall not covet." But sin' (that is, original sin, present in a baby as well), 'finding opportunity in the commandment, wrought in me all kinds of covetousness. Apart from the law sin lies dead. I was once alive apart from the law' (that is, when I was a baby), 'but when the commandment came' (when, by means of reflection, I acquired knowledge of formulated law), 'sin revived.'(100) He says he did not know concupiscence, meaning he was totally ignorant of the fact that actions resulting from concupiscence were sin. Human beings not instructed in formulated law follow impulses of nature without reflection; they are moved by the force of the impulses, which engage them and draw them more strongly than the gentle light of reason. This allows some excuse for the sin of human beings, and although the total, original disorder, without faith in Christ, leads of its nature to damnation, it does not merit any special, particular imputation.
144. For this reason the Apostle condemns the Gentiles, even though they did not have the Mosaic law. There was clear evidence that they had progressed to a formulated natural law, according to which they formed a conscience about their actions.
His proof lies in the judgments by which they condemned or pardoned themselves. Such judgments are the application of formulated law, and could not be made without it: 'Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things.'(101) These words agree with those of Jesus Christ which command us not to judge in order not to be judged.(102) He also says: 'If I had not come and spoken to them' (this is the language formulating the law), 'they would not have sin; but now they have no excuse for their sin.'(103) This means: 'If I had not given them my law, they would have contracted original sin and its consequences, but would have been excused because of the ignorance and mental blindness resulting from the passion of concupiscence. But I have made the truth clear by what I have said, and have given them the power to see and follow it. Therefore, all the consequences of the original sin fall again upon their head.' Christ also says: 'If you were blind, you would have no guilt; but now that you say, "We see"' (proving that you have a conscience), 'your guilt remains.'(104) Once a formulated law is posited, its application, which consists in a judgment, must follow, as we have seen. Consequently, Christ, the preacher of the new law, says: 'For judgment I came into this world, that those who do not see may see, and that those who see may become blind.'(105) Those who did not see were simple people, not instructed in positive law, who, because they generally used moral instinct as their rule, were not so guilty, and were easily enlightened. Those who saw, however, were educated in the Mosaic law, but were content to know it rather than observe it.
Notes
(97) Rom 3: 20.
(98) Rom 4: 15.
(99) Rom 5: 13, 20.
(100) Rom 7: 7-9.
(101) Rom 2: 1.
(102) Mt 7: 1.
(103) Jn 15: 22.
(104) Jn 9: 41.
(105) Jn 9: 39.
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