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I. THEFT, as we have seen, is the secret taking away of what belongs to another against his reasonable wish.

Not only the taking away, but also the keeping of what belongs to another against his reasonable wish is theft, as when a borrower fails to return what has been lent him on the day appointed, to the disappointment of the lender. Moreover, the use of, or any unlawful dealing with, the property of another against his wish is theft, as when a tramp makes himself at home for the night on another's premises, or when a passenger travels on the railway or tram without paying his fare.

In order that a sin of theft may be committed, the owner of the property must be unwilling that it should be thus dealt with by the thief; there is no theft committed by using another's property if the user knows that the owner would not object. Moreover, he must be reasonably unwilling, and so a man who is in danger of dying from starvation, or who is in extreme necessity of any other kind, may take or use what is necessary to save life, even if the owner be unwilling that he should do so. The reason of this is that, by the primary intention of our Creator and Lord, material things were created for the preservation of human life, and no rights of ownership can prevail against the higher claim of one who is in extreme necessity.

2. The sin of theft is of itself grievous, as is clear from the fact that it is against justice and charity; and St Paul classes it among the sins which shut the kingdom of heaven to the sinner. However, like other sins of injustice, it is sometimes venial on account of light matter, and a practical question here arises as to when theft is a mortal sin, and when it is only venial. The same question is put in other words when we ask, What amount must be taken to constitute a mortal sin of theft?

3. Theologians are agreed that we must distinguish between the absolute sum, the taking of which is as a general rule