Of Negligence

Of Negligence — St. Thomas Aquinas asks: Whether negligence is a special sin?; Whether negligence is opposed to prudence?; Whether negligence can be a mortal sin?.

We must now consider negligence, under which head there are three points of inquiry:

Article 1: Whether negligence is a special sin?

Sins committed through negligence, are distinguished from those which are committed through contempt.

Negligence denotes lack of due solicitude. Now every lack of a due act is sinful: wherefore it is evident that negligence is a sin, and that it must needs have the character of a special sin according as solicitude is the act of a special virtue. For certain sins are special through being about a special matter, as lust is about sexual matters, while some vices are special on account of their having a special kind of act which extends to all kinds of matter, and such are all vices affecting an act of reason, since every act of reason extends to any kind of moral matter. Since then solicitude is a special act of reason, as stated above (), it follows that negligence, which denotes lack of solicitude, is a special sin.

Article 2: Whether negligence is opposed to prudence?

It is written (Ecclus. 20:7): "A babbler and a fool [imprudens] will regard no time." Now this is due to negligence. Therefore negligence is opposed to prudence.

Negligence is directly opposed to solicitude. Now solicitude pertains to the reason, and rectitude of solicitude to prudence. Hence, on the other hand, negligence pertains to imprudence. This appears from its very name, because, as Isidore observes (Etym. x) "a negligent man is one who fails to choose [nec eligens]": and the right choice of the means belongs to prudence. Therefore negligence pertains to imprudence.

Article 3: Whether negligence can be a mortal sin?

It is written (Prov. 19:16): "He that neglecteth his own life [Vulg.: 'way'] shall die."

As stated above (), negligence arises out of a certain remissness of the will, the result being a lack of solicitude on the part of the reason in commanding what it should command, or as it should command. Accordingly negligence may happen to be a mortal sin in two ways. First on the part of that which is omitted through negligence. If this be either an act or a circumstance necessary for salvation, it will be a mortal sin. Secondly on the part of the cause: for if the will be so remiss about Divine things, as to fall away altogether from the charity of God, such negligence is a mortal sin, and this is the case chiefly when negligence is due to contempt.

But if negligence consists in the omission of an act or circumstance that is not necessary for salvation, it is not a mortal but a venial sin, provided the negligence arise, not from contempt, but from some lack of fervor, to which venial sin is an occasional obstacle.