§ I. On Tempting God

Tempting God is a saying or deed by which someone explores whether God is powerful, wise, merciful, or endowed with another perfection. - But it proceeds from a twofold vice, namely either from infidelity, when someone, doubting concerning some perfection of God, says or does something with the intention of obtaining from God a manifestation of that perfection; or from mere presumption, when someone, doubting nothing concerning the perfections of God, without necessity wishes to obtain either a manifestation of the divine will or special help of God through prodigies. - Cf. St. Thom. 2-2, q. 97, art. 1.

The temptation of God is distinguished into formal or express, and virtual or interpretative. The former is had when the manifestation of divine perfections is directly intended, and this for the most part arises from infidelity, although it can also proceed from mere curiosity or presumption. But the latter is that by which a manifestation or exploration of this kind is not properly intended, but something is said or done which, with the circumstances considered, of its own nature seems to be referred to it. Thus he interpretatively tempts God who in a dangerous illness rejects all remedies, wishing to be healed by God alone.

I Say. Express temptation of God, if it proceeds from infidelity, is a mortal sin from its whole genus; but if it proceeds from curiosity or imprudent confidence, it is indeed mortal, but not from its whole genus. The reason of the first is that then there are properly two sins, one against the virtue of religion, and the other against faith, which does not admit smallness of matter. But the reason of the second is taken not only from the general doctrine that sins against religion alone are indeed mortal, but can become light by reason of matter, but also from this, that in that case properly there is not had an exploration of some divine perfection, but rather a presumptuous imploration of divine help, which certainly admits smallness of matter. But a fortiori smallness of matter must be admitted in interpretative temptation of God. - Cf. St. Alphonsus, nn. 29 and following. - Baller., note (a) and (b), p. 255. - Hence:

1st. He sins gravely against religion who demands that his innocence be proved by duel, glowing iron, etc., or who offers himself spontaneously for martyrdom, unless he is excused by good faith or divine inspiration. Yet it is licit to ask a miracle from God under condition, if it shall have pleased him, whenever a grave cause is present for our salvation or that of others, or for fulfilling the divine will; for then it is not to tempt God, but to demand the help of God at an opportune time. - Cf. St. Thom. 2-2, q. 97, art. 2.

2nd. Likewise he sins gravely who without just cause exposes himself to danger of death because he expects divine help; but if he acts only rashly, without trusting certainly in divine Providence, he does not sin against religion, but only against the fifth precept of the Decalogue.

3rd. He sins only lightly who in a light illness, having rejected remedies, hopes for health from God; because there is not a grave disorder there. Indeed he is excused from every fault if he hopes to be freed naturally from such an illness, with God's help. - Cf. St. Alphonsus, n. 30.