Sins of Ignorance, Blindness, Dullness

Sins of Ignorance, Blindness, Dullness.—After the sins against faith itself come the sins against the Gifts of the Holy Ghost that serve faith (see 808): (a) against the Gift of Knowledge is the sin of ignorance; (b) against the Gift of Understanding are the sins of blindness of heart and dullness of understanding.

Ignorance (as explained in 28 and 249) is a cause of sin—of material sin, if the ignorance is antecedent, of formal sin, if the ignorance is consequent. But ignorance is also a sin itself, in the sense now to be explained.

(a) Ignorance may be considered in itself (i.e., precisely as it is the absence of knowledge), and in this sense it is not called a sin, since under this aspect it is not opposed to moral virtue, but to knowledge, the perfection of the intellect.

(b) Ignorance may be considered in relation to the will (i.e., precisely as it is a voluntary defect), and in this sense it is a sin, since under this aspect it is opposed to the moral virtue of studiosity (i.e., the part of temperance which moderates the desire of learning and keeps the golden mean between curiosity and negligence). This sin of ignorance pertains to neglect, and is twofold; it is called affected ignorance, if the will is strongly desirous of the lack of due knowledge, and is called careless ignorance, if the will is remiss in desiring due knowledge. Affected ignorance is a sin of commission, careless ignorance a sin of omission.

(c) Ignorance may be considered in relation to obligatory acts (i.e., precisely as it makes one voluntarily incapable of fulfilling one’s duties), and in this sense it partakes of various kinds of sinfulness, inasmuch as he who is voluntarily ignorant of his duty is responsible for the mistakes he will make. Thus, he who is sinfully ignorant in matters of faith, will fail against the precepts of that virtue; he who does not know what his state of life as judge, lawyer, physician, etc., requires, will fail against justice; he who does not know what charity demands of him, will sin against charity.

The malice of the sin of ignorance in matters of faith is as follows: (a) Vincible ignorance of the truths one is obliged to know, whether the obligation be of means or of precept (see 360, 786 sqq.), is a grave sin, for faith in these truths is commanded under pain of losing salvation (Mark, xvi. 15, 16). (b) The sin committed is but one sin, regardless of length of time, and is incurred at the time one omits due diligence in acquiring knowledge, as is the case with other sins of omission. Hence, he who remains in culpable ignorance of Christian doctrine for a year commits one sin, but the length of time is an aggravating circumstance.

Culpable ignorance regarding truths of faith, as a distinct sin, is as follows:

(a) It is not distinct from its cause (i.e., negligence), for ignorance is not a sin at all, except in so far as it proceeds from negligence. Hence, one would not be obliged to accuse oneself of the sins of omission in regard to instruction in Christian doctrine and of ignorance in Christian doctrine, for these are but one sin.

(b) Culpable ignorance is not distinct from its effect (i.e., from a sin committed on account of the ignorance), if the truth one is ignorant of has to be known only on account of some passing duty that must be performed here and now; for in such a case the knowledge is required, not for its own sake, but for the sake of the duty. Hence, ignorance of fact or of a particular law is not distinct as a sin from the sin that results from it. Examples: Titus knows that he should not take money that belongs to another; but through his own carelessness he is ignorant of the fact that the money before him belongs to another, and takes the money. Balbus knows that the precept of the Church on fasting is obligatory; but through his own negligence he is unaware that today is a fast day, and does not fast. Titus and Balbus committed one sin apiece.

(c) Culpable ignorance is distinct from its effect, if the truth one is ignorant of has to be known for its own sake; for in such a case one sins against the virtue of studiosity (see 905) by not knowing something which one should know habitually, and also against some other virtue by violating its precepts as a result of one’s sinful ignorance. Truths one is obliged to know for their own sake are the mysteries of faith, the Commandments of the Decalogue, the Precepts of the Church, and the duties of one’s own state. Examples: Sempronius through his own carelessness does not know the mystery of the Incarnation, and as a result blasphemes Christ. Titus does not know that stealing is a sin, and therefore he steals. In both cases two sins are committed, the sin of ignorance and the sin that resulted from ignorance.

Cases in which ignorance in matters of faith is not culpable are the following: (a) if one has used sufficient diligence to acquire knowledge, one is not responsible for one’s ignorance; (b) if one has not used sufficient diligence to acquire knowledge, one is not responsible for one’s ignorance, if the lack of diligence is not one’s fault.

Sufficient diligence is a broad term and has to be understood with relation to the mental ability of the person and the importance and difficulty of the truth in question. What is sufficient diligence in an illiterate person, or with regard to a matter of minor importance, would be insufficient in a learned person, or in a matter of greater importance. However, the following general rules can be given:

(a) To be sufficient, diligence need not be as a rule supreme (i.e., it is not necessary that one employ every possible means to acquire instruction), for even the most conscientious persons feel they have used sufficient diligence when they have employed the usual means for obtaining religious instruction;

(b) To be sufficient, diligence should equal that which is employed by good people in similar circumstances. Thus, the unlearned who consult the learned or frequent the instructions provided for them, the learned who devote themselves to study as ordered and who seek assistance in doubts, are sufficiently diligent.

One who has not used sufficient diligence is sometimes responsible, sometimes not responsible.

(a) A person is not responsible for his ignorance and lack of sufficient diligence, if he conscientiously desires to have the proper amount of instruction, and has not even a suspicion that his studies and knowledge are not sufficient. Example: Titus, having gone through a very small catechism, thought that he understood Christian doctrine sufficiently and had done all that was required. But some years later he discovered, when examined, that he was ignorant of many important matters, and had entirely misunderstood others.

(b) A person is responsible for his lack of diligence and knowledge, if at heart he does not care to know, even though no fears or doubts about his ignorance disturb him. Examples: Balbus always felt religion a bore. At Sunday school he was daydreaming; now during sermons on Sunday he falls asleep. The result is that he has many infidel ideas, but doesn’t know it, and is not much concerned. Caius secured for himself an office, for which he is unfitted on account of his ignorance. But he enjoys his position so much, and cares so little about its responsibilities, that he does not even dream of his incompetence, and would not try to change things if he did.

Similar to negligence about the truths of faith itself is negligence about truths connected with faith. (a) An unbeliever is guilty of negligence when against conscience he fails to pray for light and to inquire or inform himself about the credentials of religion, revelation, and the Church; (b) a believer is guilty of negligence if he fails to seek answers to objections against faith, when thrown much in the company of objectors.

Like to sins of ignorance are the two sins opposed to the Gift of Understanding. (a) Dullness of understanding is a weakness of mind as regards spiritual things which makes it very difficult for one to consider or understand them. It is sinful inasmuch as it arises from over-affection for carnal things, especially the delights of eating and drinking. (b) Blindness of mind is a complete lack of knowledge of divine things due to the fact that one refuses to consider them lest one feel obligated to do good, or to the fact that one is so wedded to passion that one gives it all one’s attention (Ps. xxv. 4). Blindness is sometimes a punishment (Is., vi. 10; Wis., ii. 21); it is a sin when it is voluntary—that is, when carnal delights, especially lust, make one disgusted or negligent as to the things of faith. Abstinence and chastity are two means that greatly aid spiritual understanding, as is seen in the example of Daniel and his companions (Dan. i. 17).