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10 . It is true that according to Raymond of Sabunde and S. Thomas, those who have the cure of souls are certainly not bound to be men of any extraordinary learning, but they certainly should have a competent knowledge, that is to say, knowledge sufficient to carry out the duties of their state.

And yet, and this may be some small consolation to them, the theoretical severity of the law is often balanced by the actual practice, and they may know that this ignorance of the Canon law, although sometimes it may be culpable and worthy of blame, is considered from two points of view. For sometimes persons do not know, they do not wish to know, and they have no intention of knowing. For such persons there is no excuse, but they are altogether to be condemned. And of these the Psalmist speaks: He would not understand in order that he might do good. But secondly, there are those who are ignorant, yet not from any desire not to know. And this diminishes the gravity of the sin, because there is no actual consent of the will. And such a case is this, when anyone ought to know something, but cannot realize that he ought to know it, as S. Paul says in his 1st Epistle to Timothy (i, 13): But I obtained the mercy of God, because I did it ignorantly in unbelief. And this is technically said to be an ignorance, which indirectly at least is the fault of the person, insomuch as on account of many other occupations he neglects to inform himself of matters which he ought to know, and he does not use any endeavour to make himself acquainted with them, and this ignorance does not entirely excuse him, but it excuses him to a certain degree. So S. Ambrose, writing upon that passage in the Romans (ii, 4): Knowest thou not, that the benignity of God leadeth thee to penance? says, If thou dost not know through thine own fault then thy sin is very great and grievous. More especially then in these days, when souls are beset with so many dangers, we must take measures to dispel all ignorance, and we must always have before our eyes that severe judgement which will be passed upon us if we do not use, everyone according to his proper ability, the one talent which has been given. In this way our ignorance will be neither thick nor stupid, for metaphorically we speak of men as thick and stupid who do not see what lies directly in their very way.

And in the Flores regularum moralium the Roman Chancellor commenting upon the second rule says: A culpable ignorance of the Divine law does not of necessity affect the ignorant person. The reason is this: the Holy Spirit is able directly to instruct a man in all that knowledge essential to salvation, if these things are too difficult for him to grasp unaided by his own natural intellect.

The answer to the first objection then is a clear and correct understanding of the Canon. To the second objection Peter of Tarentaise (Blessed Innocent V ) replies: No doubt the devil, owing to his malice which he harbours against the human race, would destroy mankind if he were allowed by God to do so. The fact that God allows him sometimes to do harm and that sometimes God hinders and prevents him, manifestly brings the devil into more open contempt and loathing, since in all