Whether one is guilty of murder through killing someone by chance?

Augustine says to Publicola (Ep. xlvii): “When we do a thing for a good and lawful purpose, if thereby we unintentionally cause harm to anyone, it should by no means be imputed to us.” Now it sometimes happens by chance that a person is killed as a result of something done for a good purpose. Therefore the person who did it is not accounted guilty.

According to the Philosopher (Phys. ii, 6) “chance is a cause that acts beside one's intention.” Hence chance happenings, strictly speaking, are neither intended nor voluntary. And since every sin is voluntary, according to Augustine (De Vera Relig. xiv) it follows that chance happenings, as such, are not sins.

Nevertheless it happens that what is not actually and directly voluntary and intended, is voluntary and intended accidentally, according as that which removes an obstacle is called an accidental cause. Wherefore he who does not remove something whence homicide results whereas he ought to remove it, is in a sense guilty of voluntary homicide. This happens in two ways: first when a man causes another’s death through occupying himself with unlawful things which he ought to avoid: secondly, when he does not take sufficient care. Hence, according to jurists, if a man pursue a lawful occupation and take due care, the result being that a person loses his life, he is not guilty of that person's death: whereas if he be occupied with something unlawful, or even with something lawful, but without due care, he does not escape being guilty of murder, if his action results in someone's death.

Thomas Aquinas, Summa Theologica (II-II, Question 64, Article 8)

Whether the justification of the ungodly is the remission of sins?

Justification taken passively implies a movement towards justice, as heating implies a movement towards heat. But since justice, by its nature, implies a certain rectitude of order, it may be taken in two ways: first, inasmuch as it implies a right order in man's act, and thus justice is placed amongst the virtues—either as particular justice, which directs a man's acts by regulating them in relation to his fellowman—or as legal justice, which directs a man's acts by regulating them in their relation to the common good of society, as appears from Ethic. v, 1.

Secondly, justice is so-called inasmuch as it implies a certain rectitude of order in the interior disposition of a man, in so far as what is highest in man is subject to God, and the inferior powers of the soul are subject to the superior, i.e. to the reason; and this disposition the Philosopher calls “justice metaphorically speaking” (Ethic. v, 11). Now this justice may be in man in two ways: first, by simple generation, which is from privation to form; and thus justification may belong even to such as are not in sin, when they receive this justice from God, as Adam is said to have received original justice. Secondly, this justice may be brought about in man by a movement from one contrary to the other, and thus justification implies a transmutation from the state of injustice to the aforesaid state of justice. And it is thus we are now speaking of the justification of the ungodly, according to the Apostle (Romans 4:5): “But to him that worketh not, yet believeth in Him that justifieth the ungodly,” etc. And because movement is named after its term “whereto” rather than from its term “whence,” the transmutation whereby anyone is changed by the remission of sins from the state of ungodliness to the state of justice, borrows its name from its term “whereto,” and is called “justification of the ungodly.”

Reply to Objection 1. Every sin, inasmuch as it implies the disorder of a mind not subject to God, may be called injustice, as being contrary to the aforesaid justice, according to 1 John 3:4: “Whosoever committeth sin, committeth also iniquity; and sin is iniquity.” And thus the removal of any sin is called the justification of the ungodly.

Reply to Objection 2. Faith and charity imply a special directing of the human mind to God by the intellect and will; whereas justice implies a general rectitude of order. Hence this transmutation is named after justice rather than after charity or faith.

Reply to Objection 3. Being called refers to God's help moving and exciting our mind to give up sin, and this motion of God is not the remission of sins, but its cause.

Thomas Aquinas, Summa Theologica ((I-II, Question 113, Article 1)

Thomas Aquinas on the need for grace

Image: Thomas Aquinas (1225-1274)

He [Aquinas] argues: (1) While people can know some truth without grace, there are truths to which only grace can lead them to assent (1a2ae,109,1); (2) While people can do some good without grace, they need grace to act perfectly (1a2ae,109,2); (3) While people considered as human are naturally drawn to the goodness that is God, the descendants of Adam need grace in order to love God above all things (1a2ae,109,3); (4) We now need God’s grace in order to be morally perfect and to act in accordance with ways in which God has taught us by revelation to behave (1a2ae,109,4); (5) Nobody can merit eternal life without the assistance of grace (1a2ae,109,5); (6) People cannot prepare themselves for grace without the assistance of grace (1a2ae,109,6); (7) Nobody can “return from the state of guilt to the state of justice” without grace (1a2ae,109,7); and (8) The descendants of Adam, unlike Adam himself, cannot refrain from sinning mortally without grace and need grace in order to persevere in good even after they have already received grace (1a2ae,109,8 and 10).

Brian Davies, Thomas Aquinas’ Summa Theologica: A Guide and Commentary  (p. 225)  

Subjection to princes and obedience to magistrates

Image: John Calvin (1509-1564)

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work” (Titus 3:1). 

Remind them to be subject to principalities and powers - From many passages it is evident that the Apostles had great difficulty in keeping the common people subject to the authority of magistrates and princes. We are all by nature desirous of power; and the consequence is, that no one willingly is subject to another. Besides, perceiving that nearly all the principalities and powers of the world were at that time opposed to Christ they thought them unworthy of receiving any honor. The Jews especially, being an untamable race, did not cease to mutiny and rage. Thus, after having spoken of particular duties, Paul now wishes to give a general admonition to all, to observe peaceably the order of civil government, to submit to the laws, to obey magistrates. That subjection to princes, and that obedience to magistrates, which he demands, is extended to edicts, and laws, and other parts of civil government.

What he immediately adds, To be ready for every good work, may be applied to the same subject, as if he had said, “All who do not refuse to lead a good and virtuous life, will cheerfully yield obedience to magistrates.”  For, since they have been appointed for the preservation of mankind, he who desires to have them removed, or shakes off their yoke, is an enemy of equity and justice, and is therefore devoid of all humanity. Yet if any prefer to interpret it without any immediate relation to the context, I have no objection; and indeed there can be no doubt that, in this sentence, he recommends to them kind offices towards their neighbors throughout their whole life.

John Calvin, Commentary on Titus 3:1

Prayer for Justice with Charity

I found this prayer card today in my late father’s missal…

Prayer for Justice with Charity

Heavenly Father, Who has created all men according to Your own image and redeemed us all by the Blood of Your Divine Son, teach us how to live together as brothers, in dignity, justice, charity, and peace. May we afford to each other now the total measure of human rights guaranteed us by the law of our beloved land. But beyond that, graciously give us the vision to see clearly the full meaning of Your Command to love our neighbor as ourselves, and grant us the grace to observe this precept in our daily lives.

                                                                                                                                                  AMEN.

This is written on the back of the card…

The heart of the race question is moral and religious. It concerns the rights of man and our attitude toward our fellow man. . . .

For the welfare of our nation we call upon all to root out from their hearts bitterness and hatred. The tasks we face are indeed difficult. But hearts inspired by Christian love will surmount these difficulties.

Clearly, then, these problems are vital and urgent. May God give this nation the grace to meet the challenge it faces. For the sake of generations of future Americans, and indeed of all humanity, we cannot fail.

Statement of the American Bishops on Discrimination and the Christian Conscience, November 1958

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Read Discrimination and the Christian Conscience in its entirety here: http://www.usccb.org/issues-and-action/cultural-diversity/african-american/resources/upload/Discrimination-Christian-Conscience-Nov-14-1958.pdf