THE THEOLOGY of VENIAL SIN IT Is Not by Accident, but by Design, That St
THE THEOLOGY OF VENIAL SIN IT is not by accident, but by design, that St. Thomas begins his study of moral theology by a discussion of man's ultimate end, for in the last analysis the morality of a human act is determined by its orientation to the ultimate end. Indeed, the first principle of morality —Do good; avoid evil—becomes an effective guide to human action only when the individual is able to judge the conformity or lack of conformity of a given act with the ultimate end. "Every privation of good," says St. Thomas, "in whatever subject, is an evil, whereas sin consists properly in an action done for a certain end and lacking due order to that end. When, therefore, a human action tends to the end according to the order of reason and of the eternal law, then that action is morally good; but when it turns aside from that recti- tude, then it is said to be a sin."1 Granted that every human act should be directed to the ultimate end if it is to possess its proper moral goodness, it is all too true that the farther we are removed from moral principles and the closer we approach particulars, the more danger there is of error in our moral judgments. But this danger has been greatly lessened by the fact that God has promulgated His eternal law to serve as the norm and guide of our human actions, and while the law is not the ultimate basis of the morality of human acts, it does serve as an effective, though extrinsic, norm of action.
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