Doubt — Bontempi, Palladium Theologicum V · from Schola Thomistica
Doubt III: Whether, for the life of the neighbor, it is lawful to give oneself over to death
The FIRST opinion is negative. So Durandus 4. dist. 17. quaest. 6., Paludanus dist. 15. q. 3. art. 2. contr. 3., Petrus Navat. de restit. lib. 2. cap. 3. disp. 3. num. 41., and it seems to be D. Augustine's in the Lib. de mendacio, cap. 6. It is alleged by Fagundez Lib. 5. cap. 12. num. 6., and by D. Bonavent. 3. dist. 19. quaest. 3., because he said that those are fools who neglect their own temporal life on account of the corporal life of another. But the Saintly Doctor speaks in another way, and in another sense; for he says: Those are considered fools who neglect their own salvation, so that they may procure another's; but he speaks according to the phrase of Christ: Quid prodest homini, si universum mundum lucretur, animae vero suae detrimentum patiatur? The Seraphic Doctor elegantly discusses this on this passage of Lucae 9.
An liceat pro vita proximi, se morti tradere.
PRIMA opinio est negativa. Ita Durandus 4. dist. 17. quaest. 6. Paludanus dist. 15. q. 3. art. 2. contr. 3. Petrus Navat. de restit. lib. 2. cap. 3. disp. 3. num. 41. et videtur D. Augustini Lib. de mendacio, cap. 6. Allegatur a Fagundez Lib. 5. cap. 12. num. 6. et D. Bonavent. 3. dist. 19. quaest. 3. quia dixerit, stultos esse illos, qui vitam temporalem propriam negligunt, propter vitam corporalem alienam. At S. Doctor alio modo, alioque sensu loquitur; ait enim: Illi stulti reputantur, qui salutem propriam negligunt, ut procurent alienam; loquitur autem iuxta phrasim Christi: Quid prodest homini, si universum mundum lucretur, animae vero suae detrimentum patiatur? Haec ad hunc locum Lucae 9. eleganter disserit Seraphicus Doctor.
Moreover, in dub. 1. litt. he says this is licit for a just cause, and in dub. 5. he says it belongs to perfect Charity. Wherefore he holds the affirmative opinion with D. Thom. 3. dist. 29. quaest. 15. art. 5. ad 3., and Lib. 1. de regimine Principum, cap. 10., and 2. 2. quaest. 26. art. 4 ad 3., and art. 5. ad 3. So Victoria relect. de homicidio, ad 5. num. 27., Sotus Lib. 5. de Iust. quaest. 1. art. 6., Bannes 2. 2. quaest. 26. art 4. dub. 3., Salon. 2. 2. quaest. 64. art. 5. ad 5., Aragon. ibi ad 4., Valentia Tom. 3. disp. 3. quaest. 4. puncto 3., Corduba lib. 1. quaest. 38. ad 4., Tolet. lib. 5. sum. cap. 6., Sà V. homic., Sayrus lib. 7. cap 9. num. 23., Fagundez Lib. 5. cap. 12. num. 7.
CAETERUM dub. 1. litt. id licere ait ex iusta causa, et dub. 5. dicit, esse perfectae Charitatis. Quare affirmativam sententiam tenet cum D. Thom. 3. dist. 29. quaest. 15. art. 5. ad 3. et Lib. 1. de regimine Principum, cap. 10. et 2. 2. quaest. 26. art. 4 ad 3. et art. 5. ad 3. Sic Victoria relect. de homicidio, ad 5. num. 27. Sotus Lib. 5. de Iust. quaest. 1. art. 6. Bannes 2. 2. quaest. 26. art 4. dub. 3. Salon. 2. 2. quaest. 64. art. 5. ad 5. Aragon. ibi ad 4. Valentia Tom. 3. disp. 3. quaest. 4. puncto 3. Corduba lib. 1. quaest. 38. ad 4. Tolet. lib. 5. sum. cap. 6. Sà V. homic. Sayrus lib. 7. cap 9. num. 23. Fagundez Lib. 5. cap. 12. num. 7.
The REASON of D. Bonaventure, which the others use, is, that in this case he does not love his neighbor more than himself; but on account of the honor of the virtue of friendship, and for God, on account of some preeminent cause of honesty (S. Bonaventure adds), he prefers the life of his friend.
RATIO D. Bonaventurae, qua utuntur caeteri, est, quia in hoc casu non diligit magis proximum, quam seipsum; sed propter honestatem virtutis amicitiae et propter Deum, ob aliquam causam praecipuam honestatis (addit S. Bonav.) praefert vitam amici.
I have treated of this also in the Tract. de Charitate, disp. 8. quaest. 34., in which disputation I have also treated, in quaestione 30., when we are held to undergo death on account of the spiritual good of others.
De hoc egi etiam in Tract. de Charitate, disp. 8. quaest. 34. in qua disputatione egi etiam, quando ob bonum spirituale aliorum teneamur mortem oppetere, quaestione 30.