1443. Is one who resists a tyrannical government guilty of the sin of sedition? (a) When resistance is made by legal and pacific means, such as the rejection of a bad government at the polls, there is no sedition. (b) When legal and pacific means are impossible and armed aggression against a tyrant will benefit the common good, a rebel is not guilty of the sin of sedition. In this case, it is rather the bad ruler who causes discords and is seditious against the common good, whereas the people only defend themselves according to the laws. Thus, the rebellion of the Machabees against their Syrian oppressors was not seditious. (c) When legal means are impossible but armed aggression will not benefit the common good, a rebel is guilty of the sin of sedition.
Art. 9: THE SINS AGAINST BENEFICENCE
(_Summa Theologica_, II-II, q. 43.)
1444. Having discussed in the preceding paragraphs the sins opposed to the internal acts of charity (love, joy and peace), we come now to treat of scandal and cooperation which are opposed to the external acts of charity—beneficence and brotherly correction.
1445. Scandal.—Scandal is derived from a Greek word signifying a snare or trap prepared for an enemy, or a stone or block laid in the road that he may stumble or trip over it. In use, it is applied in a wide or general sense, and in a strict or special sense. (a) In its wide sense, it refers to any kind of harm, especially of a spiritual or moral nature, that one brings on others. (b) In its strict sense, it refers to a fall into sin which one occasions for others by misconduct.
1446. The following are some examples of the word “scandal” as employed in its wide sense: (a) It is used to signify physical or natural injuries of various kinds. Thus, the servants of Pharaoh called the plagues brought on Egypt by Moses a scandal (Exod., x. 7), and the Psalmist says of the sinner that he laid a scandal (calamity) against his brother (Ps. xlix. 20). Those who spread defamatory gossip are called scandal-mongers, and “scandal” often signifies opprobrium or disgrace, as when Shakespeare speaks of the wrangling of nobles as a scandal to the crown. (b) The word “scandal” is also used to signify moral injuries distinct from inducement to sin. Thus, the shock and offense given to virtuous persons by blasphemous language spoken in their hearing is described as a scandal, and one who would prevent another from following some more perfect course or practice to which there is no obligation (such as entering religion, saying grace at meals, etc.), is sometimes said to scandalize.
1447. Definition of Scandal.—In the strict sense, scandal is defined as “any conduct that has at least the appearance of evil and that offers to a neighbor an occasion of spiritual ruin.”
(a) By conduct is understood external behavior or manner of acting in the presence of others. Thus, scandal differs from sin, for sin is committed, not only by external acts done before others, but also by internal thoughts and desires and external acts that are secret.
(b) Scandal is conduct which is evil at least in appearance, that is, sinful, or from the circumstances seemingly sinful. Thus, an act is not scandalous, if it is morally indifferent or a less good, and is perceivable as being such.
(c) Scandal tends to spiritual ruin, that is, to a fall into sin, great or small. Here scandal strictly understood differs from scandal in the wide senses given in the previous paragraph.