Alphabetical Index (Volume II)

Abomination, insofar as it is distinguished from hatred of the person, p. 442, p. 458.

Aboulia diminishes liberty, p. 77.

Abrogation of law in general, p. 183; of the old law, p. 147.

Abstinence from flesh on fast days, p. 655; outside fast days, p. 660; causes excusing from it, p. 661.

Non-Catholics, whether they can assist at Catholic offices?, p. 394; whether it is lawful for Catholics to be present at the offices of non-Catholics, to enter their temples, p. 396; to build or adorn their temples, or to contribute money for building them, p. 399; to be present at the sermons and funerals of non-Catholics, p. 396; to dispute with them, p. 397.

Acceptance of ecclesiastical law by subjects or by civil authority is not required, p. 162.

Acedia, notion, malice, remedies, p. 327, p. 330.

Acquired virtues, p. 336; whether intellectual, 337, or moral, p. 337, p. 339.

Human act and act of man, voluntary and involuntary, deliberate and indeliberate, p. 41; necessary or free, p. 42; elicited or commanded, p. 45; natural principles concurring for a free act, p. 48, p. 51; supernatural principles, p. 51, p. 53; Concerning the moral act, p. 86; concerning the meritorious act, p. 118; concerning the morality of the external act, p. 99; concerning the indifferent act, p. 113; A heroic act generally is not prescribed, p. 158.

Adjuration of the divine name, what force it has, and when it is lawful, p. 563, p. 565.

Adoration is owed to God internally, externally, and publicly, p. 505.

A newcomer, insofar as he is bound by the laws of the territory, p. 171.

Full and semi-full advertence, p. 49; distinct and confused, p. 49; full advertence required for mortal sin, p. 279.

The sick are excused from Mass, p. 603; from fasting.

Equiprobabilism is historically set forth, p. 232; its doctrine is explained, p. 233; its arguments are critically weighed, p. 233.

Affected ignorance, p. 57.

Causes of alcoholism, p. 318; harms, p. 319; remedies, p. 321.

Ambition, in what sense unlawful, p. 306.

The demented are not subject to human law, p. 169; in what sense they are subject to natural law, p. 139.

Friendship in general, p. 427; friendship with God: what does it import?, p. 437.

Love in general, natural, sensible, rational, p. 426; causes of love, p. 428; effects, p. 429; Cf. charity.

Antecedent ignorance, p. 60.

Apostasy from the faith, p. 384; especially through adherence to Masonic sects, p. 384, p. 388.

Architect with respect to the building of heterodox temples, p. 399, p. 400.

Associations of mutual insurance to be fostered, p. 487.

Craftiness, what sort of vice it is, p. 615.

Avarice, in what sense it is a sin, p. 325; what are its remedies?, p. 326.

Man's beatitude consists not in created goods, but in the attainment of the ultimate end, 9, or in perfect knowledge and love of God, p. 9, p. 10.

Beneficence toward God, p. 437; beneficence toward neighbor, greatly commended by Scripture and the Fathers, p. 454, p. 456; principal works of beneficence, p. 462, p. 466.

Benevolence toward God, p. 435.

Whether non-Catholic Bibles can be used in taking an oath?, p. 550.

Blasphemy, how it is distinguished from imprecations, p. 542; its species and malice, p. 543; remedies, p. 544.

Whence moral goodness comes, p. 14, p. 20.

Charity, as a theological virtue, p. 426; its object and motive, p. 431; subject, p. 434.

Charity toward God, its nature and various acts, p. 535; necessity, p. 438; extension of this precept, p. 439; sins against charity, and especially hatred of God, p. 442; means of profiting in charity, p. 443.

Charity toward oneself, toward the soul, p. 447; toward the body, p. 448.

Charity toward neighbor, its qualities, p. 450; the precept in the Old Testament, p. 453; in the New Testament, p. 462; Charity toward enemies, p. 457; Charity prescribes almsgiving, 462, and also fraternal correction, p. 462, p. 466; The order to be observed in charity, p. 471; Principal works of charity, especially social ones, p. 477; Sins opposed to charity, p. 491.

Flesh-meats, what they are in an ecclesiastical sense, p. 655.

Ecclesiastical censures, 667 sq, p. 667.

Cessation from labor, how it is provided for, p. 478, p. 489.

Cessation of law, p. 183; cessation of the obligation induced by law, p. 179; cessation of a vow or of its obligation, p. 580.

Use of chloroform, p. 317.

Christ, object of faith, p. 369; love of Christ leads to perfect charity, p. 434; Christ, exemplar of humility, p. 306; exemplar of patience, p. 311.

Circumstance, what it is, and how it influences the morality of a human act, p. 98.

Civil law, p. 190; its author, p. 191; object, p. 192; promulgation, p. 191; obligation, p. 194.

Clemency, how it differs from meekness, p. 633.

Use of cocaine, p. 317.

Cemetery, how it is violated or polluted, p. 148.

Little supper on fast days, p. 653.

Evil thought, or suggestion, the first grade of temptation, p. 259; when voluntary delectation accedes, it becomes sin, p. 293.

Evening collation on fast days, p. 653.

Craft guilds, how they are to be promoted, p. 482.

The moral system of compensation is set forth, p. 239; critically weighed, p. 240.

Complacency in God, p. 435; complacency in an evil thing, or morose delectation, p. 292.

Concomitant ignorance or error, p. 60.

Concupiscence, or passion, antecedent or consequent, p. 64; antecedent concupiscence, although it increases the intensity of the act, diminishes the free element, p. 65; consequent concupiscence does not diminish the free element, but is a sign of intense volition, p. 60; Concupiscence as cause of sin, p. 255.

Condition in a vow, p. 168; how it must be fulfilled, p. 578.

Confessor with respect to the scrupulous, p. 209; with respect to the use of probable opinions, p. 242; with respect to the education of conscience, p. 246.

Roman Congregations, insofar as they authentically interpret laws, p. 174.

Moral conscience, how it is distinguished from intimate sense and psychological consciousness, p. 200; certain and doubtful, p. 201; true and erroneous, lax and scrupulous, p. 201; Lax conscience: notion, causes, remedies, p. 202; Scrupulous conscience: notion, causes, harms, remedies, p. 205; Certain conscience as the proximate rule of morals, p. 213; Doubtful conscience: notion, p. 216; manner of solving practical doubt, p. 218; Education of conscience, p. 243; Remorse of conscience, p. 276.

Consent necessary for sin, p. 259; full consent is required for mortal sin, p. 269; signs of imperfect consent, p. 290.

Consequent ignorance and error, p. 57; consequent concupiscence does not diminish the free element, p. 66.

Evangelical counsels, p. 154.

Associations to be fostered among workmen, p. 487; among the rich, for aiding workmen, p. 487.

Constancy, a virtue annexed to fortitude, p. 623.

Custom, how it induces or abrogates law, p. 179; conditions that it be legitimate, p. 185; sense of the clause "notwithstanding any custom whatever,", p. 187.

To counsel the lesser evil, when is it lawful?, p. 497, p. 499.

Contention is a sin opposed to charity, p. 491.

Conversion to God, when necessary, p. 440.

Cooperation in general in an evil act, formal or material, 109, immediate or mediate, p. 109, p. 110; when it is lawful, p. 111; when unlawful, p. 112; Cooperation in matters pertaining to faith, p. 398; with respect to the building of non-Catholic temples, p. 399; with respect to heterodox schools and orphanages, p. 400; with respect to calling a minister, p. 400.

Cooperative societies to be promoted, p. 482.

How we must love our body, p. 448.

Corpus Juris Canonici, of what parts it consists, p. 188.

Fraternal correction, when it falls under precept, p. 467; conditions required for correction, p. 468; order to be observed in correction, p. 469.

Fault, in what sense it is distinguished from sin, p. 254; concerning the guilt of fault which remains after the sinful act has passed, p. 275; see sin.

Worship, internal, external, and social, owed to God, p. 506; the virtue of religion inclines us to render to God the worship of latria, p. 502; False worship, p. 527; Whether it is lawful to be present at the worship of non-Catholics, p. 395.

Cupidity, notion, p. 323; malice, p. 325; remedies, p. 326.

Curiosity, as cause of sins, p. 256; harmful to devotion, p. 525.

Demon, or devil: how he allures us to sin, p. 257; Pact with the demon unlawful, p. 530.

The Decalogue promulgated on Mount Sinai, p. 143; contains ten precepts, p. 145; how the precepts of the Decalogue agree with the virtues, p. 635.

Declaration of law, comprehensive and extensive, p. 173.

Decrees of Roman Congregations, when they have the force of law, p. 175.

Delectation, whether it is lawful to act from delectation alone, p. 95; Morose delectation concerning an evil thing: what sort of sin it is, p. 292.

Deliberation, or advertence, full and non-full, p. 49; signs of imperfect deliberation, p. 279.

Denunciation, whether it must sometimes be made, p. 468, p. 470.

Derogation of law, what it is, p. 182.

Desire of an evil thing, absolute: what sort of sin, p. 293; conditional: when unlawful, p. 294.

Concept of devotion, p. 523; means of fostering devotion, p. 524.

Despair, what it is and what sort of sin, p. 420.

Desuetude, insofar as it abrogates law, p. 185.

Dictamen, or judgment of conscience, p. 200.

Diffidence, distinct from despair, p. 422.

Delay of a vow, when grave, p. 578.

Love, or charity, p. 427; see love, charity.

Discord, opposed to charity, p. 491; what sort of sin, p. 492; how it can be avoided, p. 493.

Dispensation from law, p. 180; who can dispense and be dispensed, p. 180, p. 181; conditions that a dispensation be legitimate, p. 182.

Disputation with heretics, p. 397.

Distinction of sins, specific, p. 285; numerical, p. 287; distinction of internal sins, p. 291; distinction of formal and material sin, p. 294.

Divination, in what sense unlawful, p. 530.

The Lord's Day, how instituted, p. 589, p. 590; why to be sanctified, p. 593; how, through hearing Mass, 598, and abstinence from servile work, p. 598, p. 604.

Doubt in a moral matter, how many kinds, p. 216; especially concerning practical doubt and the manner of solving it, p. 217, p. 218; various systems for solving practical doubt, 221 sq, p. 221; axiom: a doubtful law does not oblige, p. 236; Doubt in faith, p. 382.

Malice of drunkenness, p. 314; remedies, p. 321; concerning sins committed in drunkenness, p. 315; drunkenness induced by narcotics, p. 317.

Church, how it is violated or polluted, p. 548.

Education, what influence it obtains over liberty, p. 72; Education, a great work of charity, p. 479; education of workmen must be Christian, manly, professional, p. 480.

Election as a special act of the will, p. 45.

Almsgiving, commended in the old law, p. 452; in the new, 454, and also by the Fathers, p. 454, p. 455; when the precept of giving alms obliges, p. 463.

Epikeia, what it is, and when legitimate, p. 178.

Epileptic disease, insofar as it influences liberty, p. 82.

Bishop, what laws he can make, p. 156; and from what laws dispense, p. 182.

Error, how it is distinguished from ignorance, p. 54; vincible error diminishes the free element, p. 56; invincible error removes the free element, p. 56.

A pagan, how he can be saved, p. 369.

Eutrapely is referred to temperance, p. 633.

Evolutionism, how it explains the notion of good and evil, p. 25.

External act, how it influences morality, p. 99.

Favors, in what sense they are enlarged, p. 179.

Women laboring in workshops, how they are to be protected, p. 489.

Ecclesiastical feasts, which were instituted as of precept, p. 591.

Divine faith, as a theological virtue, p. 356; genesis of faith, p. 358; excellence, p. 360; its necessity, insofar as it is a habit, p. 365; act of faith: in what sense necessary for salvation, p. 365; and indeed by necessity of means, 367, and by necessity of precept, p. 367, p. 371; concerning the external act of faith, p. 375; what acts are opposed to it, p. 376; Sins against faith: heresy, p. 379; apostasy, p. 384; infidelity, p. 388; causes of sins against faith, whether internal, 389, or external, p. 389, p. 392; Means of profiting in faith, p. 400.

End, what it is and how manifold, p. 3; man's ultimate end is God, p. 6; the supernatural end consists in intuitive vision and beatific love of God, p. 7; End of a human act, or intention: what it contributes to morality, p. 95; concerning the obligation of intending the ultimate and honorable end, p. 93; When the end of a law ceases, the law itself ceases, p. 185.

Forensic works are forbidden on feast days, p. 606.

Freemasons are most hostile to the Catholic religion, p. 385.

Fortitude is one of the cardinal virtues, p. 340; its notion and various grades, p. 617; vices opposed to fortitude, p. 621; means of profiting in fortitude, p. 623.

The little piece which can be taken in the morning on fast days, p. 654.

Joy concerning an evil thing, what sort of sin, p. 293; joy concerning a good effect, p. 293; concerning the manner in which an evil thing is carried out, p. 294.

Gratitude toward God is a way to perfect love, p. 434.

Gluttony, or excess in eating or drinking, p. 312; malice, p. 313; remedies, p. 314.

Habit, what it is, and how it influences liberty, p. 74; subject, origin, and increase of habits, p. 332; loss of habits, p. 335; concerning the manner of acquiring good habits and eradicating depraved ones, p. 77.

Hereditary propensities, what influence they have on liberty, p. 65.

Formal and material heresy, p. 379; malice of voluntary heresy, p. 382; what doubt constitutes heresy, p. 383.

Heretics, in what sense they are subject to the laws of the Church, p. 170; Is it lawful to build temples of heretics, p. 398; to give money for constructing them, p. 399; to give to schools and orphanages of heretics, p. 399; to be present at their sacred rites, p. 395; to celebrate in their temples, p. 396; to cooperate in their rites, p. 397; to dispute publicly with them, p. 397; to call a heretical minister, p. 400.

Human acts, how they differ from acts of man, p. 41; Cf. act.

Humility, a virtue annexed to temperance, p. 627; its concept and principal acts, p. 627; excellence of humility, p. 638.

Hypnotism, what it is and in what degree it influences liberty, p. 84; whether it is diabolical, p. 537; precautions to be used in its use, p. 540.

Hysteria, how it influences liberty, p. 80, p. 81.

Idolatry, what it is and what sort of sin, p. 527.

Sloth, insofar as it is opposed to fortitude, p. 619.

Vincible and invincible ignorance, p. 54; antecedent, concomitant, and consequent, p. 55; invincible ignorance removes the free element, p. 56; vincible ignorance diminishes it, p. 56; Ignorance of the natural law: in what sense it can be admitted, p. 140.

Inadvertence is equivalent to ignorance, p. 54; cf. ignorance.

Vain glory, one of the daughters of pride, p. 301.

Mystery of the Incarnation, whether and in what sense it must be believed by necessity of means, p. 369.

Indeliberate act, p. 41.

Systems of independent ethics are set forth, p. 35; critically weighed, p. 36.

Indifferent act, whether it is given in the individual, p. 113; doctrine of St. Thomas, 114, of the Thomists, 115, of the Scotists, p. 114, p. 115, p. 116; conclusion, p. 119.

Indirectly voluntary, what it is, p. 102; how manifold, p. 103; when an effect indirectly willed must be imputed, p. 104.

Induction into sin is practically referred to direct scandal, p. 495.

Infants, in what sense they are subject to natural law, p. 137; to ecclesiastical law, p. 169.

Negative and positive infidels, p. 388; how they can obtain faith and salvation, p. 369; they are not subject to the laws of the Church, p. 168.

Infused virtues, p. 343; their existence, p. 344; increase and loss, p. 345.

Enemies, in what sense they are to be loved, p. 457; hatred toward enemies, what sort of sin, p. 457; what signs of love are to be shown to an enemy, p. 460; how reconciliation with them is to be sought, p. 461.

Intellectual virtues, p. 337.

Intention, what it contributes to morality, p. 92, p. 93; what intention is required for a moral act, p. 95; for a supernatural act, p. 124; usefulness of frequently directing the intention to God, p. 117.

Internal acts, in what sense they can be prescribed by the Church, p. 158; internal sins are three: evil delectation, desire, joy, p. 292.

Authentic, judicial, and usual interpretation of laws, p. 174, p. 175; doctrinal, p. 176.

Envy, a capital sin, arises from pride, p. 304; its daughters and malice, p. 305; remedies, p. 306.

Invincible ignorance or error, p. 49; see ignorance. - Invincible propensity: how it influences liberty, p. 72.

Anger, its notion and grades, p. 307; malice, p. 309; remedies, p. 310.

Irreligiosity includes blasphemy, tempting God, sacrilege, and simony, p. 541; cf. these words.

Irritation of vows, by whom and when it can be done, p. 580.

Boasting, daughter of vain glory, p. 302.

Ecclesiastical fast, how it is distinguished from the Eucharistic fast, p. 646; its origin, p. 649; its usefulness, p. 651; present-day extension of the law of fasting, p. 652.

Breakfast permitted on fast days, p. 654.

Judicial interpretation of laws, p. 167.

Oath, what it is and how manifold, p. 555; its honesty, p. 557; conditions that it be lawful, p. 558; obligation which it induces, p. 561; extension and interpretation of this obligation, p. 562.

The moral system of Kantism is set forth, p. 32; critically weighed, p. 34.

Servile labor prohibited on feast days, p. 603; causes excusing from this law, p. 607; when it is lawful for workmen to labor in gardens, p. 609.

Milk foods, what they are and when prohibited, p. 654.

Lard, when permitted on days of abstinence, p. 661.

Lax conscience, p. 202; its causes, p. 203; dangers, p. 203, p. 205; remedies, p. 205.

Reading books attacking the faith, p. 393.

Law, as the objective norm of morality, p. 126; its notion, 127, and difference from a precept, 129, from eternal law, p. 127, p. 129, p. 129.

Natural divine law, p. 131; truly exists, p. 132; its object, p. 135; character, p. 136; in what sense immutable, p. 137; how promulgated, p. 139; whether it can be ignored, p. 140.

Positive divine law, p. 141; Character and end of the Mosaic law, p. 142; object, p. 145; obligation, p. 146; abrogation, p. 147; Character and end of the Christian law, p. 148; object, p. 151; perfection, p. 154.

Ecclesiastical law, p. 155; who can make law in the Church, p. 156; concerning what objects, p. 157; how ecclesiastical law is promulgated, p. 160; how it obliges, p. 163; whom it obliges, p. 170; how it must be fulfilled, p. 172; how interpreted, p. 173; in how many various ways it ceases, p. 179; Concerning unwritten law, or custom, p. 184.

Civil law, p. 190; by whom it is made, p. 191; concerning what objects, p. 192; how it is promulgated, p. 191; whom it obliges, and how, p. 194; especially concerning the obligation of invalidating and penal law, p. 197.

Liberty of human acts, p. 41; its grades, p. 42; principles which concur for this liberty, p. 48; causes influencing liberty: ignorance and error, 53, and also passions, 58, especially fear, p. 53, p. 58, p. 62; habit, 75, and hereditary propensities, 67, and also temperament, 70, and education, p. 75, p. 67, p. 70, p. 72; Pathological states which influence liberty, p. 77; aboulia and invincible propensity, p. 77; neurasthenia, p. 79; hysteria, p. 80; epileptic disease, p. 82; hypnotic suggestion, p. 82; How true liberty is preserved and increased, p. 84.

Sacred place, how it is violated, p. 548.

Play is moderated through modesty, or eutrapely, p. 633.

Magic, or superstition, p. 529.

Magnanimity, a virtue annexed to fortitude, p. 620.

Animal magnetism, p. 533; its nature, p. 535; responses of the Holy Office concerning magnetism, p. 537; use of magnetism is dangerous and sometimes evil, p. 539.

Magnificence, a virtue annexed to fortitude, p. 621.

Malefice, p. 532.

Whence the moral malice of acts arises, p. 13; Manifold malice of mortal sin, p. 271.

Meekness, virtue moderating anger, p. 631.

Husband, when he can irritate the vows of his wife, p. 581.

Masonic sect, insofar as it is a cause of apostasy, p. 386.

Merit of human acts, p. 118; conditions required on the part of the one operating, p. 121; on the part of the work, p. 124; on the part of God, p. 125; circumstances from which merit is increased, p. 125.

Grave and light fear, p. 61; how it influences a free act, p. 62.

Soldiers, when they are excused from the law of fasting and abstinence, p. 649, p. 655.

Works of mercy, p. 476; see charity.

Hearing Mass is prescribed on Sundays and feast days, p. 590; in order to satisfy the precept, corporeal and religious presence is required, 598, in the due place, p. 598, p. 601; causes excusing from hearing Mass, p. 603.

Modesty, a virtue annexed to temperance, p. 632.

Morality of acts, whence it arises, p. 14; morality derived from the object, p. 88; from the end, or intention, p. 91; from circumstances, p. 77; from the external act, p. 99; Extension of morality to indirectly willed effects, 103, to cooperation, p. 103, p. 111.

Morose delectation, what sort of sin, p. 292.

Use of morphine, 317, especially with respect to the dying, p. 317, p. 318.

Mortal sin, in what sense it is recognized by Scripture, p. 262; and also by the Fathers, p. 265; its difference from venial sin, p. 269; its malice, p. 271; in what sense it can be called infinite, p. 273; effects of mortal sin, p. 275; conditions that a sin be mortal, p. 278.

Gifts, when it is simony to accept them, p. 549.

Mysteries of faith to be believed by necessity of means, 367, or of precept, p. 367, p. 371.

Necessity of means and of precept, p. 364; extreme, quasi-extreme, grave, common necessity, p. 463.

Negatively voluntary, p. 51.

Neurasthenia diminishes liberty, p. 79.

Numerical distinction of sins, p. 288.

Markets, whether lawful on feast days, p. 606.

Formal object, about which acts are concerned, gives them primary and essential morality, p. 88.

Obligation induced by law, p. 130; by oath, p. 560; by vow, p. 575.

Vain, or superstitious, observance: what it is and how manifold, p. 529; what its malice is, p. 530.

Odious things are to be restricted, p. 177.

Hatred of God is the gravest sin, p. 442; hatred of neighbor is a mortal sin from its genus, p. 458.

Workmen, how they are to be aided by Christian education, p. 479; by mutual associations, p. 481; by various works of benevolence, p. 486.

Servile work is prohibited on Sundays and feast days, p. 605; what servile works are, p. 606; causes excusing from servile work, p. 607.

Prayer, what it is and how manifold, p. 508; its necessity, p. 509; when the precept of praying obliges, p. 511; attention required in prayer, p. 513; concerning distractions, p. 514; concerning the efficacy of prayer, p. 515; conditions that prayer be efficacious, p. 518; Concerning the Lord's Prayer, p. 521.

Public, semi-public, and private oratories, with respect to hearing Mass on feast days, p. 602.

It is not lawful to play the organ in churches of heretics, p. 396.

Feminine adornment, when sinful, p. 634.

Father, when he can irritate the vows of children, p. 580, p. 581.

Patience, a virtue annexed to fortitude, p. 622.

The poor, when they are to be helped, p. 463; whether they can labor on Sundays, p. 604; when they are excused from the law of fasting, 656, and abstinence, p. 656, p. 661.

Sin receives various names among the sacred authors, p. 248; its concept in the Old Testament, 248, and in the New, p. 248, p. 250; theological notion, p. 251; whether there is a merely philosophical sin, p. 252; various divisions of sin, p. 253; Concerning causes which induce to sin, p. 255.

Concerning mortal sin, according to Scripture, 262, and the Fathers, 265, and also Theologians, p. 262, p. 265, p. 269; Its manifold malice, p. 271; effects, p. 275; conditions required for mortal sin, p. 278.

Concerning venial sin, and its distinction from mortal, p. 281; in what sense it is said to be beside the law, p. 282; concerning its effects, p. 283.

Concerning the distinction of sins, specific, 285, and numerical, p. 285, p. 287; concerning internal sins, p. 291; concerning material sin, p. 294.

Concerning capital sins, p. 296.

Pilgrims with respect to particular laws, p. 171.

Perplexed conscience, p. 211.

Plurality of objects, insofar as it multiplies sins, p. 290.

The penalty of guilt induced by sin, p. 267.

Roman Pontiff, he can make laws for the universal Church, p. 156; how he is accustomed to promulgate them, p. 160; he can dispense in all ecclesiastical laws, p. 180.

Precept, how it is distinguished from law, p. 129.

Presumption of law, what force it has, p. 165; law founded on presumption of danger, p. 166.

Morning and evening prayers are greatly to be advised, p. 511.

Probability, what it is and how manifold, p. 216.

Probabiliorism, in what time it flourished, p. 228; its exposition, p. 229; its arguments are critically weighed, p. 230.

Probabilism, ancient, 224, and modern, p. 224, p. 235; the arguments favoring this system are set forth, 235, and also those opposed to it, p. 235, p. 236; in what sense it can be admitted, p. 238.

Profession of faith, when necessary, p. 375; in what sense denial or dissimulation of faith is prohibited, p. 376.

Promulgation of law necessary, p. 108; how the natural law is promulgated, p. 139; ecclesiastical law, especially pontifical, p. 160; civil law, p. 192.

Prudence, notion and elements, p. 611; vices opposed to it, p. 614; its excellence, p. 615; means of profiting in it, p. 616.

Children with respect to ecclesiastical laws, p. 169; with respect to vows, p. 580, p. 581.

Pusillanimity opposed to fortitude, p. 621.

Reconciliation with enemies, when to be sought, p. 461.

Religion as a virtue, 501, compared with other virtues, p. 501, p. 502; its principal acts, p. 502; its excellence, p. 503; Principal acts of religion, namely adoration, prayer, devotion, p. 504; secondary acts, namely oath and vow, p. 555; social act, or sanctification of Sunday, p. 589; Vices opposed to religion, namely idolatry, p. 527; superstition, p. 529; blasphemy, p. 542; tempting God, p. 545; sacrilege, p. 546; simony, p. 549; vain assumption of the divine name, p. 564; violation of oath, p. 560; violation of vow, p. 575; profanation of Sunday, p. 605.

Reserved vows, p. 384.

To be present at non-Catholic rites, or to take part in them: when unlawful, p. 396.

Sacred things, what they are, p. 546; to treat them contumeliously is blasphemy, p. 542; unworthily, or irreverently, is sacrilege, p. 547; to sell them is simony, p. 549.

Sacrilege, what it is and how manifold, p. 546; its malice, p. 549.

Scandal, notion and species, p. 494; malice, p. 496; gravity, p. 497; when it is lawful to place an action from which scandal follows indirectly, p. 497; reparation of scandal, p. 499.

Neutral schools dangerous to faith, p. 392.

The scrupulous, by what signs they are discerned, p. 206; causes and harms of scruples, p. 206, p. 207; remedies, p. 208.

Servile work, what it is and when prohibited, p. 605; see labor, work.

Description of simony, p. 549; species, p. 550; malice, p. 551; obligation of restoring what has been simoniacally accepted, p. 552.

Solemnity of vows is of ecclesiastical law, p. 570; in what it is situated, p. 571.

Dreams, when it is unlawful to believe them, p. 532.

Specific distinction of sins, p. 285.

Hope, theological virtue, p. 405; its object, p. 406; motive, p. 407; properties, p. 410; subject, p. 412; honesty, p. 413; necessity, p. 417; sins against hope, p. 420; means of profiting in hope, p. 424.

Origin and phenomena of spiritism, p. 534, p. 535; what is to be said of its causes, p. 537; in what sense gravely unlawful, p. 540.

To persuade the lesser evil, when lawful, p. 496.

Pride, one of the capital vices, p. 299; its daughters, p. 300; malice and consequences, p. 301; remedies, p. 302.

Supernatural principles of human acts, p. 51; supernatural merit, p. 121; see merit.

Superstition in the general sense, p. 527; in the particular sense, insofar as it designates superstitious observances, p. 529.

Support of pastors by the faithful, in what sense it is prescribed, p. 663.

Synderesis, or habit of first principles, is distinguished from conscience, p. 200.

Turning tables, p. 534, p. 535; their use is often dangerous, p. 529.

To be silent, when confession of faith is required, p. 375.

Temerity, insofar as it is opposed to true fortitude, p. 620.

Temperament, what it is, how manifold, and how it influences liberty, p. 70.

Temperance, as a cardinal virtue, p. 625; general rule of temperance, p. 625; virtues annexed to it, p. 627.

To construct heterodox temples, or to contribute money for building them, p. 398; to enter the same, p. 396.

Temptation, as cause of sin, p. 258; distinction between feeling temptation and consenting to it, p. 259; it is not lawful to expose oneself uselessly to temptation, p. 259; means for overcoming temptations, p. 259; usefulness of temptation, p. 261; Tempting God: in what sense it is prohibited, p. 544.

Whether the mystery of the Most Holy Trinity must be believed by necessity of means, p. 369; what sort of faith suffices, p. 370.

Sadness concerning a good accomplished or concerning an evil not completed, p. 292.

The safer part, when to be chosen, p. 221.

Absolute or mitigated tutiorism, p. 217.

Vows of a wife, when they can be irritated by a husband, p. 581.

Wanderers, to what laws they are subject, p. 171.

Vain glory, one of the daughters of pride, p. 301.

Venial sin, how it is distinguished from mortal, p. 282; in what sense it is said to be beside the law, p. 282; its effects, p. 283.

Vincible ignorance or error, p. 54, p. 60.

Violence, insofar as it impedes the execution of free volition, p. 66.

Divining rod is not always superstitious, p. 532.

Virtue is a good habit, p. 331; Concerning acquired virtues, 336, whether intellectual, 337, or moral, 339, especially cardinal, p. 336, p. 337, p. 339, p. 340; concerning the connection and mean of the moral virtues, p. 341; Concerning infused virtues, p. 342; how they are increased, 346, or lost, p. 346, p. 347; whether they can be diminished, p. 349.

The will is free when it is borne toward particular goods, p. 42; what command the will exercises over the other faculties, p. 46; how it concurs for a free act, p. 50; what causes influence the will, p. 58; education of the will, p. 84.

Voluntary and involuntary, p. 41, p. 42; voluntary direct and indirect, p. 102; rules concerning the indirect voluntary, p. 103.

Vow, p. 565; conditions for a vow properly so called: a promise made to God, 566, and apt matter, that is, honest, concerning a possible and better good, p. 566, p. 568; Species of vows, p. 570; Honesty and utility of a vow, p. 572; a work done from vow, other things being equal, is better, p. 576.

Obligation arising from vow, p. 576; Cessation of a vow or of its obligation from the nature itself of the thing, p. 580; through irritation, p. 581; through dispensation, p. 583; or commutation, p. 586; Vows reserved to the Supreme Pontiff, p. 585; The confessor must be discreet in advising vows, p. 587.

Zeal, effect of love, p. 430; zeal for promoting the glory of God, p. 436.