MORAL THEOLOGY
S. Alphonsus M. de Liguori
Tractate 4. On the Fourth and Sixth Precepts [of the Decalog]. Ch. 1
What is forbidden by the Precept: You shall not kill.  MS-Word doc

THEOLOGIA MORALIS S. Alphonsi M. De Ligorio. TRACTATUS IV. DE QUINTO ET SEXTO PRAECEPTO. CAPUT I. QUID QUINOT PRAECEPTO PROHIBEATUR: Non occides.

DUBIUM 1.
Whether it is ever permissible for a person to kill or mutilate themselves.

DUBIUM I.
An aliquando liceat occidere, vet mutitare semetipsum.

 366. Whether it is lawful to kill oneself, either directly or indirectly.

366. An liceat directe occidere seipsum, et an indirecte.

 367. Whether it is lawful to exposes oneself to the danger of death, in order to avoid a worse death, etc. Whether it is lawful to burn ships and incur danger of death.

367. An liceat se exponere periculo mortis ad vitandam mortem duriorem etc. An liceat navim incendere cum periculo mortis.

 368. Whether a virgin is bound to suffer death, rather than be violated.

368. An virgo teneatur pati potius mortem, quam violari.

 369. Whether it is lawful, on instructions from a judge, for the accused to kill himself, or to attempt to take an antidote to the poison.

369. An liceat reo ex praecepto judicis se occidere. An haurire venenum ad experiendum antidotum.

370. Whether it is permissible for a Carthusian to abstain from meat, especially in extreme circumstances

370. An liceat carthutiano abstinere a carnibus, etiam in necessitate extrema.

371. Whether it is permissible to shorten life by afflicting one’s self

371. An liceat macerationibus vitam sibi minuere.

372. Whether there is an obligation to preserve life by employing extraordinary remedies, even when they involve great hardships.

372. An sit obligatio, ad servandam vitam, uti remediis extraordinariis, vel nimis duris.

373. Whether it is ever permissible to mutilate one’s self.

373. An aliquando liceat se mutilare.

374. Whether it is permissible to castrate boys.

374.An liceat pueros castrare,

375. Whether one who has committed suicide may be buried in sacred ground?

375. An, qui occidit seipsum, posit sepeliri in loco sacro

370. 4°.WHETHER is is possible for a Carthusian [monk] who is gravely ill to care for his life by eating meat?

[Certainly, when there is probable danger of death, thus Azor[a], Medina[b], Victoria, oppose Vasquez [c]Granado^[*c] and Salmant.^[*c], who say that the first opinion is sufficiently probable]

[Etiam in probabili periculo mortis, ut Azor[a], Medina[b], Victoria, contra Vasquez [c]Granado^[*c] et Salmant.^[*c], qui tamen primam sententiam sat probabilem vocant]

“They say that it is probably permissible (and he would not sin to the extent that he was ignorant that the food was meat (Sanchez [d], Diana 3) [but] that is [also] permissible and [indeed] praiseworthy to refuse [to eat meat] even when it entails certain danger of death.”

«idque probabiliter ei tum liceat (atque adeo non peccet, qui inscio praeberet cibos ex carnibus: (Sanchez[d], Diana3); licite tamen et laudabiliter etiam tum omittit, cum certo periculo mortis »:

[and Salmant judges this to be certain4].

[Et hoc certum esse censent Salmant.4]

Card. de Lugo1; against Azor ^[a*]  and Escobar 2, where he teaches in support of consuming meat, provided [all other] options are exhausted, and life cannot otherwise be maintained..

If the necessity to eat is intrinsic, e.g. caused by an illness from which physicians determine that recovery is not possible without eating meat, he says it is commendable not to consume meat (even though it is probably permissible): for he would die naturally of the illness which he did not cause.

But if the [necessity] is extrinsic, e.g. if due to the lack of other food he is about to die of hunger, he would support eating because the death which may be violent could be imputed to him. ».

[and Salmant judges this to be absolutely certain.4]

[Et hoc merito ut certissimum judicant Salmant.4].

371. Whether it is permissible to shorten life by afflicting one’s self

371. An liceat macerationibus vitam sibi minuere.

371. 5°. IT is permissible to moderately afflict the flesh by vigils and fasts.

[1] it is one thing to induce the shortening of life or to actively invite one’s own death;

aliud esse procurare abbreviationem vitae, seu mortem positive sibi afferre:

[2] while it is another [thing entirely] to permit one to undergo danger [of death] or to not employ means that would prevent it.

aliud, permittere, vel periculum ejus subire, vel non adhibere media ad avertendam.

[Thus Lugo9, continuing Tournely10, and Salmant.11 with Granado, Villalobos [a], Sayro, etc, If the affliction were undertaken after prudent consultation with a superior [“prelate”] or confessor and the life in question were shortened by twelve years, as others thus declare –

[Ita etiam Lugo9, Continuator Tournely10, et Salmant.11 cum Granado, Villalobos [a], Sayro, etc, si macerationes fiant consilio prudentis praelati vel confessarii; esto vita etiam per duodecim annos esset abbrevianda, ut alii ibi dicunt. —

And, indeed, (as Abbot Rancé, founder of the Trappist Reform asserts ): [1] if it is permissible for a blacksmith  to shorten his life, being forced to work almost in the midst of fire which is not notably lessened by the final quenching [of hot iron in] moisture, and which [labor] human life nevertheless requires;

Et revera, si licebit fabris ferrariis (dicebat Abbas Rancé, fundator Reformationis Trappensis) vitam sibi minuere, laborando quotidie pene in medio ignis, a quo nequit non notabiliter consummari humidum radicale, quo tam indiget vita humana;

[2] if it is permissible for students to undermine their health in order to add to their knowledge; [3] if it is permissible for soldiers to expose themselves to hardships and danger of death,

si licebit studiosis sanitatem labefactare ad scientias addiscendas; si licebit militibus exponere vitam tot aerumnis et periculis mortis:

why should religious not be permitted to embrace corporal austerities in order to subdue their rebellious flesh to obedience?]

cur non licebit viro religioso austeritates corporales amplecti, ut rebellem carnem in servitutem redigat?]

“Accordingly a Carthusian is not obliged to avoid death by [:]

« Ideoque non teneri Carthusianum

[1] eating meat or employing other [means] such as

carnibus vesci, nec aliquem alium

[2] obtaining medicines that are expensive or difficult [to obtain]

uti pretiosa et exquisita medicina ad mortem vitandam;

[3] returning to secular life

nec saecularem,

[4] leaving his [monastic] residence

relicto domicilio,

[5] seeking a more healthy climate outside his native land.”

quaerere salubriorem aerem extra patriam ».

372. Whether there is an obligation to preserve life by employing extraordinary remedies, even when they involve great hardships.

372. An sit obligatio, ad servandam vitam, uti remediis extraordinariis, vel nimis duris.

372. 6°. EXCUSED [from employing even ordinary means] are the sick who, shortly before death, on account of humility or setting a good example, ask to be laid on the ground; for they do not intend [thereby] to shorten their lives — See Vasquez 13.

372. - « 6°. Excusantur aegri, qui paulo ante mortem, causa humilitatis vel boni exempli, petunt humi collocari; quia non non intendunt vitam abbreviare. — Vide « Vasquez 13.

[in agreement with this are: Lugo, Sotus, Bañez, Bonacina with Salmant.15 Thus [further] Tournely 16together with Silvio teach the same. They add that a father, guardian, or superior could command [a subject] to endure the amputation of a limb if the pain to be endured could be controlled; against Henno [b]].

[Ita communiter Lugo, Sotus, Bañez, Bonacina cum Salmant.15 Idem docet [Contin.] Tournely 16cum Silvio. Addit tamen quod pater, tutor aut alius superior potest jubere abscindi membrum subditi, si hic moderatos dolores tantum sit passurus; contra Henno [b]].  

Thus Salmant.4 with Lessio, Sanchez ^[*d], Diana, etc. — But the virgin might permit the examination, indeed she might be obliged to allow it, if she could be attended by a female physician, as Diana rightly says.

Ita Salmant.4 cum Lessio, Sanchez ^[*d], Diana, etc. — Posset tamen virgo permittere tangi; immo teneretur sinere, ut ab alia femina curetur, ut recte ait Diana.

373. Whether it is ever permissible to mutilate one’s self.

373. An aliquando liceat se mutilare.

373. resp. II°. IT is not permissible to mutilate oneself, unless it is necessary for the preservation of the whole body; for no one is the absolute lord of his members. — Lessius 5.

373. - « Resp. II°. Non licet se mutilare, nisi sit necessarium ad conservationem corporis totius; quia nemo est suorum membrorum

 From which it follows:

« Unde resolves:

     1°. It is not permissible to castrate oneself in order to preserve chastity or quiet temptations; for this [act] is not necessary in order to attain that end. — S. Thomas 6, Lessius, Molina [a], Filliuccius 7, etc. ».

     « 1°. Non licet se castrare ad conservandam castitatem vel sedandas tentationes; quia hoc ad eum finem non est necessarium. — S. Thomas 6, Lessius, « Molina [a], Filliuccius 7, etc. ».

374. Whether it is permissible to castrate boys.

374. An liceat pueros castrare.

374.2°. DO parents sin who consent to the castration of their sons, in order that they may be able to sing? — See Laymann8 ».

374. - « 2°. Peccant parentes, qui filios etiam consentientes castrant, ut sint utiles cantui. — Vide Laymann8 ».

Question: whether it is lawful to castrate boys, to in order to preserve their [high-pitched] voices?

Quaeritur: an liceat pueros castrare, ad vocem in eis conservandam?

    The first opinion – and the more probable is that the answer is “no”: thus Busenbaum (here), Sporer, Salmant, Lugo, Bonacina, Diana, Villalobos, etc.. For, they say, if one may not act thus for the good of the soul, then how much less for temporal gain? They also add that the preservation of [a high-pitched] voice is not such a significant good as to permit what nature rejects.

    Prima sententia probabilior negat cum Busenbaum (hic), Sporer9, et Salmant. 10, et Lugo, Bonacina, Diana, Villalobos, etc. — Si enim, dicunt, pro bono animae id non licet, quanto minus pro lucro temporali? Deinde ajunt quod conservatio vocis non est bonum tanti momenti, ut liceat agere quod natura reprobat.

   Nevertheless a second opinion is maintained by Tamburinius, Trullench, Salon, Pasqualigo, with Salmant, and approved as probable by Mazzotta and Elbel (who point out that the practice is tolerated), and assert that it is permissible: that it does not endanger their moral life, and is not to be done against the will of the young men.

    Secunda tamen sententia, quam tenent Tamburinius [a], Trullench, Salon, Pasqualigo, apud Salmant. 11, et probabilem putant Mazzotta [b], Elbel [c] (qui insinuandam censet ob praxim toleratam), affirmat licere: modo absit morale periculum vitae, et non fiat pueris invitis. —

The rationale for these [opinions] are: that eunuchs are very useful both for the common good, and in order that the divine praises may be more sweetly sung in the churches, and because it must be said that for them the preservation of their voice is a benefit of no small significance: for because [of their voice] their circumstances change for the better, and for the rest of their lives their sustenance will be comparable to that of the noble and wealthy. .

Ratio istorum est: tum quia eunuchi utiles sunt bono communi, ad divinas laudes in ecclesiis suavius canendas; tum quia conservatio vocis non parvi quidem momenti in eis dicendum est bonum: cum per illud conditionem notabiliter in melius mutent, et per totam vitam nobilem et pinguem sustentationem sibi comparent.

And for that reason, the good is so great that it may be seen to redress the injury done to their body. Even more, it may be deduced that this use is tolerated every day by the Church as Elbel says

Et ideo, tantum bonum justa esse causa videtur, ut cum illo tale corporis nocumentum resarciri licite possit. Tanto magis, quod hoc in dies in usum deducitur, et ab Ecclesia toleratur; ut ait Elbel.

375. Whether one who has committed suicide may be buried in sacred ground?

375. An, qui occidit seipsum, posit sepeliri in loco sacro

375. QUESTION: can one who has committed suicide be buried in sacred ground?

RESPONSE: This is forbidden by the canons of the Church: however, this should not be thought [to apply] to those who commit [suicide] out of rage, madness, passion, profound sadness, disturbing hallucinations, or who truly suffered from these before death.

    « Resp. Id vetant Ecclesiae canones: qui tamen non sunt intelligendi de iis qui ex furore, amentia vel passione gravissimae tristitiae, turbata phantasia, id fecerunt; vel qui ante mortem vere de hoc doluerunt.

But if it is established that he committed suicide, and there are doubts whether it was deliberate or resulted from mental confusion [disturbance of soul] in practice he is denied ecclesiastical burial, it being presumed that the external work occurred voluntarily; unless, however, the contrary should be ascertained.

    « Quod si constet, quempiam se ipsum occidisse, et dubitetur utrum deliberate, an ex animo turbato factum; in praxi privatur sacra sepultura, cum praesumatur, secundum opus externum voluntarie esse factum: nisi tamen ex circumstantiis contrarium colligatur.

If there exists doubt whether he did it himself or someone else did it, for example if he is thrown into water, the sin is so heinous and against nature that it cannot be presumed [to be murder rather than suicide] without obvious evidence. [a] Molina 1 See Laymann2.

— Si vero dubitetur, a seipso an ab alio, v. gr. sit praecipitatus in aquam, delictum tam atrox et contra naturam non praesumitur sine evidentibus indiciis [a]. Molina 1 Vide Laymann 2.

«See, also Escobar 3, where he says that the one who dies from a wound received in a duel, if he is still alive when he leaves the place, is not denied ecclesiastical burial, [b].

   « Vide etiam Escobar 3, ubi dicit, eum, qui moritur ex vulnere in duello accepto, si vivus ex loco discessit, non esse privandum sepultura ecclesiastica [b]».