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Different Cooperations, Considered according to the Different Condition of Those Cooperating
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Only one manual in the library treats this topic so far; there is nothing yet to set beside it.
Wouters, Manual of Moral Theology
Vol. I, Bk. II, Tr. I, Diss. III, Pt. IV, Sect. II, Ch. II, Art. II, § II, Point II. Different Cooperations, Considered according to the Different Condition of Those Cooperating
I. Cooperation of servants. 1. For servants, for a middling cause, such as service commonly brings with it, those things are lawful which are remotely related to the sins of masters; of this kind are: to prepare forbidden foods, at the command of the master to count out money to be given at unjust interest and enter it in the book, at the command of a master who is about to go out to commit adultery to saddle the horse, to adorn a mistress who is a prostitute, to open the door to the master's concubine when she comes and to prepare the bed for her (cf. St. Alphonsus, II, 64, 66, 67).
For servants, for a grave cause, that is, because of fear of notable loss, those things are lawful which are proximately related to the master's sin. Of this kind are: to serve forbidden foods,1 to conduct the master to a concubine and conversely (St. Alphonsus, II, 64, 68, 69). The same must be said of drivers conveying someone to a brothel (St. Alphonsus, II, 75); nevertheless in practice it will commonly be lawful for these persons to provide service to all indiscriminately, since it would have to be feared that they would turn many away from themselves if they involved themselves in the reasons of travelers. Besides, if they are under the service of others, they would soon be dismissed.
It is sharply disputed whether, for a grave cause, it is lawful for a servant to carry gifts, or to write or carry shamefully amorous letters, to a person shamefully loved by the master. But with St. Alphonsus (II, 65, 67) it seems that this must be denied, because he who does such things not only cooperates in the sin of the master and of the mistress, but also, as one acting in the name of the master, seems to complete and consummate the act or sin by which the master fosters the shameful love both of himself and of the mistress; and this is intrinsically evil. "And I judge that this must be said even... in doubt whether the letters contain amorous things; because, since shameful love is established, it is morally believed that they contain shameful things" (St. Alphonsus, II, 67).
Finally, note thesis 51 condemned by Innocent XI: "A servant who, with shoulders placed under him, knowingly helps his master climb through windows to deflower a virgin, and many times serves him by carrying a ladder, opening the door, or cooperating in some similar thing, does not sin mortally if he does this from fear of notable loss, for example lest he be treated badly by his master, lest he be looked upon with stern eyes, lest he be expelled from the house."2 Since in this case there is question of harm to a third party, nothing excuses except fear of equal harm, which in this case falls upon fear of death or similar gravest harm (St. Alphonsus, II, 66).
1 Sacred Congregation de Propaganda Fide, June 26, 1820 (Collectanea, n. 747).
2 Denzinger-Bannwart, n. 1201.
II. Cooperation of workmen and merchants. 1. It is lawful to make and sell indifferent things, even under the sole title of ordinary profit; and this holds even if you know that many will abuse them. Nor is there an obligation of inquiring into the intention of buyers. If in a particular case abuse is rightly feared, a cause proportionately grave is required, and it must be graver if harm to be inflicted on a third party is feared. Hence in practice it will scarcely ever be lawful, for example, to sell weapons which evidently are sought for killing, or a drug which is judged to be bought for procuring abortion (St. Alphonsus, II, 66, with note f., 71, 76; III, 571, 697).
Things to which a great danger of abuse is attached, such as poisons, it is not lawful to sell unless there is sufficient certainty about a right intention (St. Alphonsus, II, 72).
Things which can serve almost only for sin - such as instruments destined for preventing conception, obscene images - are to be judged thus with respect to making and selling: owners of factories and shops, as was said about owners of bad bookstores, not only most gravely harm public decency and the common good, but also proceed with the intention that others buy and, having bought, use them up; and for this reason they are guilty of formal cooperation (n. 558). But concerning lower ministers, what we said about lower ministers of bad bookstores in the cited number must be said.
With respect to the advertising and display of bad things, apply what was said about the publication (n. 558) and display (n. cited) of bad writings.
III. Cooperation of innkeepers. 1. For a grave cause it is lawful to give drink to those about to become drunk. A grave cause - besides fear of a grave quarrel or blasphemies - would be a decrease of patrons and notable loss of profit otherwise going to follow; yet this will scarcely have place (St. Alphonsus, II, 69). In addition, because of public laws against drunkenness, they are more difficultly excused today.
For the same cause it is lawful to serve meats to those asking for them; likewise to prepare a meal with meats, if it is foreseen that many will ask for meats, provided however that an opportunity of doing so is supplied to those who wish to observe the law. Besides, through dispensations now in force almost everywhere, in practice the difficulty has been removed.
Where it is customary, they can permit decent dances; but not indecent ones, nor introduce (or alone maintain) decent ones.
They cannot designate secret rooms for sinning; nor grant a place if they know that it is being sought for sinning.
On the display of bad newspapers see n. 558.