what is thomas aquinas’ view on killing a person to save other people?could they acheive summumbonum?

anything will help me. if he did kill someone would he end up in dante’s 7th level of hell?

Venial sin
From Wikipedia, the free encyclopedia
Jump to: navigation, search
According to Roman Catholicism, a venial sin (meaning &quot:forgivable&quot: sin) is a lesser sin which does not result in a complete separation from God and eternal damnation in Hell. A venial sin involves a &quot:temporary loss of grace&quot: from God.

A venial sin meets at least one of the following criteria:

it does not concern a &quot:grave matter&quot:,
it is not committed with full knowledge, or
it is not committed with both deliberate and complete consent.
As the above criteria are the three criteria for mortal sin stated negatively (via de Morgan’s theorem), a sin which met none of these extenuating conditions would necessarily be considered mortal.

Each venial sin that one commits adds to the penance that one must do. Penance left undone during life converts to punishment in purgatory. A venial sin can be left unconfessed.

Venial sins usually remain venial no matter how many one commits. They cannot &quot:add up&quot: to collectively constitute a mortal sin, except in certain cases of theft, where one steals a very small amount of money or goods many times.


According to the beliefs of Roman Catholicism, a mortal sin is a sin that, unless confessed and absolved (or at least sacramental confession is willed if not available), condemns a person’s soul to Hell after death.

In Latin Catholic moral theology, a mortal sin, as distinct from a venial sin, must meet all of the following conditions:

its subject must be ‘grave matter’:
it must be committed with full knowledge, both of the sin and of the gravity of the offense:
it must be committed with deliberate and complete consent.
Sin is defined by St. Augustine (Contra Faustum, XXII, xxvii) as something said, done or desired contrary to the eternal law. Mortal sin specifically is further defined, as stated above (by St. Thomas Aquinas), in the Decretum Gratiani: under those circumstances the sin(s) would not be forgiven after death and would therefore lead the sinner to Hell. According to Roman Catholic doctrine, a mortal sin produces a macula, or stain on the soul, and a person who dies in a state of mortal sin, i.e., without having repented, has thereby chosen or merited eternal separation from God in Hell. Prior to the issuance of this doctrine, it was widely believed that the presence of any unconfessed sin at time of death resulted in damnation, as evidenced in Dante’s Divine Comedy: associated with this, a valid confession could be made in articulo mortis, or at the moment of death, in which case the sinner’s soul reached Purgatory *irrespective of the number or gravity of such sins.*

Some things considered by the Magisterium of the Roman Catholic Church to be ‘grave matters’ include adultery, murder, lust, willfully missing mass on Sunday, perjury, incredulity, and the use of contraceptives. All of these are subject both to the conditions above and to mitigating circumstances of the individual situation, as with venial sin. The Church itself does not provide a precise list of sins, subdivided into the mortal and venial categories. Rather, it is generally considered a matter for a well-formed conscience to decide. It should not be said that missing Mass on Sunday is considered equal in gravity to murder: Roman Catholic belief holds that mortal sins can vary in their seriousness, although the &quot:mortal&quot: effect remains present for all sins in this category.

Purgatory commonly refers to a doctrine in the Roman Catholic Church, which posits that those who die in a state of grace undergo a purification in order to achieve the holiness necessary to enter heaven.[1] This purification of the elect is entirely different from the punishment of the damned in hell.[2] The Catholic doctrine holds that the souls in purgatory undergo temporal punishment due to venial sins or as satisfaction due to their transgressions,[3] and that they can be aided by the prayer and sufferings of the faithful and the Sacrifice of the Mass.[4] Hence central to the Roman Catholic doctrine of purgatory is prayer for the dead.


It depends if my child were to be a harm to other people after myself. If my child were to to just kill me, no. I value my child’s life over my own. While at the same time, I value my child’s life over a stranger’s life, I could not allow the child to do intentional harm to an innocent, I would have to go against every fiber of my being and stop my child. I am an atheist, I am also a humanist. I value life, my child’s life is of the utmost importance to me. But, if my child’s intention to kill innocent people, I could not let it happen. Because there are things more important than my feelings.


Leave a Reply

Your email address will not be published. Required fields are marked *