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 action. With many modern authors it seems best to distinguish the motive with which in each case ignorance is fostered. If the state of ignorance is fostered through fear of being compelled by knowledge to abstain from the sinful act, such affected ignorance would seem to lessen the malice of the sin; the wrongdoer would not in this case venture to sin if he had full knowledge, and so he fosters his ignorance; his will is less malicious than if he sinned with full deliberation and consent. If, on the contrary, he merely fosters his ignorance to be able to plead it in excuse, and he is so bent on sinning that he would do the act in the same way even if he had full knowledge of its malice, then it does not seem to diminish the sin; it is rather a sign of an absolute determination to commit the sin.

We saw in a former chapter that the degree of malice which attaches to a sin committed in more or less culpable ignorance is measured rather by the sinfulhess of the neglect to put away the ignorance, than by the sinfulness of the act in itself.

5. Ignorance itself of what we are bound to know, as of the obligations of our state of life, of the truths of faith which are necessary to salvation, is sinful if consequent and vincible; antecedent and invincible ignorance is of course not sinful.

6. Ignorance does not render an act invalid which has all other requisites for its validity; and so baptism conferred by one who knows nothing about its effects will be valid, if the matter and form are correctly applied with the intention of doing what the Church does. Substantial error or mistake about the person with whom marriage is contracted will invalidate the contract, while ignorance of who the person is will not, if there be the will to marry.

I. In theology concupiscence is used in two distinct senses. It frequently signifies the inclination to evil, which in human nature is a result of the fall of our first parents. In this sense it is called sin by the Apostle. Without any moral or immoral implication the word is used here to denote any passion or any movement of the sensitive appetite towards its proper object. It comprehends, therefore, any movement of love, desire, or hatred, sorrow, anger, or delight.