Article II: On False Prudence

St. Thomas, II-II, q. 55.

41. False prudence is a sin opposed to prudence by excess. There are various species of it: for there can be 1. abuse of prudence itself a) concerning a false end, through prudence of the flesh, b) concerning false means, through cunning, or the devising and knowledge of false means, c) concerning the execution of false means, through deceit in words and fraud in deeds; 2. abuse of solicitude, through excessive solicitude.

42. Prudence of the flesh is concerned with the end (voorzichtigheid des vleesches of der wereld, wereldswijsheid, Lk. XVI, 8) and is the excess or abuse of prudence itself strictly so called; it devises and dictates suitable means to an evil end, namely for accomplishing the works of the flesh or fulfilling the instinct of corrupt nature (Rom. VIII, 5-7; Gal. V, 16). Whence it is skill in finding and employing ways for doing evil. Since it is found in every sin, just as true prudence is found in every virtue, hence it is not a sin distinct from the evil work itself, unless it is directly and in itself voluntary, precisely insofar as it is opposed to prudence.

It is a mortal sin if someone sets up an evil end for himself as the ultimate end or the end of the whole life: for by that very fact he is turned away from the true ultimate end, God; as if it proceeds from a mortally evil affection, or someone on that account is prepared to sin mortally, for example if he preferred a temporal good to the eternal good of the soul. But if someone proposes a particular evil end for himself without being turned away from the ultimate end, it is a venial sin, for example if he were to employ effort for pleasure alone.

1. Hence false prudence does not necessarily judge erroneously by speculative error, because the means can be truly suitable to the end, and it does not necessarily judge that they are absolutely good, but that they are suitable for us to the end proposed. But it is practically false, because it is the cause of evil election: for it is not conformed to right appetite, but conformed to dishonorable affection.

2. The works of the flesh in the present place are understood not in the strict theological sense, but in the more general sense of the Apostle concerning all works of corrupt nature; these are of three kinds according to the threefold perverse concupiscence. Whence prudence of the flesh can be distinguished as threefold: earthly, animal or strictly carnal, and diabolical, according as it tends to temporal goods, to pleasure, or to pride (hebzuchtige, vleeschelijke of dierlijke, eerzuchtige v.).

43. There are various species concerning the means:

a) cunning (listigheid, arglistigheid, sluwheid, doorslepenheid), which is excess or abuse in counsel (and judgment); this devises for an end, whether good or evil, means not true but false, simulated, or apparent. Namely, it is skill in devising ways not true but simulated, for attaining an end, whether good or evil. It is sin because even to a good end one must not arrive by false ways but by true ones; mortal if it proceeds from a mortally evil affection, or inflicts grave harm (II Cor. IV, 2);

b) deceit, and c) fraud (bedriegerij, bedrog in woord en daad), which are nothing but the external act and execution of cunning: deceit principally through false words, which hold the principal place among signs; fraud through false deeds.

44. Excessive or immoderate solicitude (overdreven bezorgdheid) can be: either of temporal things, namely an excessive occupation of the mind in acquiring or conserving temporal things; or of future things, namely an excessive occupation of the mind concerning future things, especially things necessary for life, with anxiety and little confidence in divine providence. In three ways it can be illicit: a) if we seek temporal things as the ultimate end, by preferring them to spiritual things, which is mortal; b) if superfluous effort is employed for acquiring or conserving temporal things, so that we are withdrawn from due spiritual things: this is mortal if it withdraws from spiritual things prescribed under grave obligation; otherwise it is venial; c) if there is only superfluous fear, namely lest, by doing what must be done, necessary things fail us: this is venial, unless per accidens it were the effect or cause of mortal sin.

1. For a work of virtue, among other circumstances, due time also is required, and this also has place in interior solicitude. Thus if in the time of summer someone were already solicitous about the grape harvest, he would be superfluously solicitous (St. Thomas, q. 55, a. 7).

45. The cause of false prudence. - The species of false prudence arise especially from avarice, which is most of all opposed to the virtue of justice, in which the use of right reason chiefly shines forth. Thus, for example, excessive solicitude arises from the inordinate love of having or fear of losing.