Page:Moraltheology.djvu/54

 The wording of the formula should be carefully weighed. The words " when there is only question of committing sin or not " limit the application of the principle to cases where the only question is whether by following such a course sin will be committed because a certain law, human or divine, will be broken. Probabilism, then, cannot be applied to cases where the validity of an act is in question, where some end must be obtained, or where there is question of the certain right of some other person which must be respected. In all these cases we are bound to safeguard the end by taking means that are sure and not merely probable. These are not so many exceptions to the use of probabilism; there is a certain obligation to use secure means to obtain the end in view in such cases, and so there can be no question as to whether probabilism is applicable or not. This will explain why Innocent XI condemned a proposition which asserted that it is not unlawful for a minister of the sacraments to follow a probable opinion about their validity when administering them; and another, which taught that a judge might use probabilism in giving sentence in a court of law; and a third, which excused an infidel who followed a probable opinion and remained in infidelity. In all these cases there is not merely question of sin, but the certain rights of others are at stake, or there is question of an end which cannot lawfully be exposed to risk.

Again, the words " it is lawful to follow a solidly probable opinion " should be noted. It is not a question as to what is more perfect, what the noble and generous thing to do may be. The rule merely asserts that there is no obligation under pain of sin to follow the more perfect course, if in the case there be one.

Finally, the words are added " even though the opposite may be more probable." For the greater probability of the other view does not make it certain, nor is the supposed greater probability a sure guarantee that the more probable view is the more true. It very frequently happens that an opinion which is considered more probable at one time is thought less probable or altogether improbable at another. Moreover, degrees of probability are very difficult to determine. What seems more probable to one theologian seems less so to another, or even to the same at a different time. And even if it be granted that one opinion is certainly and absolutely more probable, the opposite may for all that remain solidly prob-