Section — Marc, Institutiones Morales
§ 1. On Tempting God
- DEFINITION. Tempting God is a word or deed directed to taking experiment concerning God through an extraordinary effect rashly expected from him.
We say: 1. Through an effect expected, because temptation requires that, by desire and intention, divine help be at least tacitly implored. 2. Rashly, that is, without just cause; for if a grave cause is added, namely necessity, or pious utility, or divine inspiration, humbly to ask such an effect will not be to tempt God, but rather to honor him by an act of confidence (III, 29 and 31).
DIVISION. Tempting God, by reason of the perfection of the act, but not by reason of species, is twofold: 1. Formal (or explicit), when someone, expressly doubting concerning some perfection of God, wishes to try it: for example if someone from
from a tower casts himself down headlong, that he may test whether God is merciful and powerful, by preserving him immune from injury. 2. Interpretative (or implicit), when someone, even if he does not expressly intend to tempt God, nevertheless asks or does that which of its own nature seems to be referred to this: as if someone commits himself to a danger from which either in no way, or scarcely, he can be rescued unless miraculously; or if he omits natural means, hoping for the effect from God alone (III, 29, 32; cf. H. Ap., IV, 38).
- PRINCIPLES. I. Formal tempting of God is a mortal sin from its whole genus. For it includes doubt concerning the divine perfections, which redounds to grave contempt of God; indeed it has the malice of heresy, if the doubt is positive; or at least it deals with God too curiously, as with a juggler: which is a great irreverence toward God (III, 29, 1).
II. Interpretative tempting of God is a mortal sin from its genus. The reason is that he who thus tempts God also denies him, of itself, reverence and due subjection. Yet it can happen that the disorder in one expecting the help of God without a just cause is not grave. This is established from those words (Ecclus., 18, 23): Before prayer prepare thy soul: and be not as a man that tempteth God. For thus one praying is considered to wish to test whether God also can and will assist one praying badly: which nevertheless the Doctors commonly judge to be only venial, on account of lightness of matter.
Many authors also teach this, that if someone, in a light matter and without danger of grave harm, should tempt God from mere curiosity of seeing some supernatural work, he likewise would sin only venially (cf. III, 30; ed. G., I, p. 389).
- From these things you will resolve: 1. He sins gravely who absolutely asks from God, or offers, a miracle for the conversion of heretics, since the testimonies of our faith suffice. But otherwise, if he asks under the condition if it shall please God, on account of grave utility, for his own or others' salvation, or for fulfilling the divine will.
Likewise he sins who without just cause offers himself to martyrdom, to danger of death or mutilation. Otherwise, in a case of necessity, for example if otherwise the faith or the salvation of many would be endangered, or for avoiding blasphemies; and in a case of utility, for exalting the faith or promoting the glory of God.
He sins only lightly who, in a light illness, the remedies having been rejected, hopes for health from God; because there is not grave disorder there. Indeed, he is excused from every fault, if he hopes that he will be freed from a light illness of this sort without remedies, naturally, with God assisting (H. Ap., IV, n. 38).
A priest sins venially who, outside a case of necessity, wishes to preach without preparation, trusting in the help of God (III, 32); but he does not sin who, trusting in good fortune, subjects himself to an examination; because he expects nothing from God.