fice, so that one
does it not for oneself but for others, having the power to do so,
provided it be in keeping with one's person." Now he who kills a man
in self-defense, kills him lest he be killed by him. Therefore this
would seem to be unlawful.

Obj. 2: Further, he says (De Lib. Arb. i, 5): "How are they free from
sin in sight of Divine providence, who are guilty of taking a man's
life for the sake of these contemptible things?" Now among
contemptible things he reckons "those which men may forfeit
unwillingly," as appears from the context (De Lib. Arb. i, 5): and
the chief of these is the life of the body. Therefore it is unlawful
for any man to take another's life for the sake of the life of his
own body.

Obj. 3: Further, Pope Nicolas [*Nicolas I, Dist. 1, can. De his
clericis] says in the Decretals: "Concerning the clerics about whom
you have consulted Us, those, namely, who have killed a pagan in
self-defense, as to whether, after making amends by repenting, they
may return to their former state, or rise to a higher degree; know
that in no case is it lawful for them to kill any man under any
circumstances whatever." Now clerics and laymen are alike bound to
observe the moral precepts. Therefore neither is it lawful for laymen
to kill anyone in self-defense.

Obj. 4: Further, murder is a more grievous sin than fornication or
adultery. Now nobody may lawfully commit simple fornication or
adultery or any other mortal sin in order to save his own life; since
the spiritual life is to be preferred to the life of the body.
Therefore no man may lawfully take another's life in self-defense in
order to save his own life.

Obj. 5: Further, if the tree be evil, so is the fruit, according to
Matt. 7:17. Now self-defense itself seems to be unlawful, according
to Rom. 12:19: "Not defending [Douay: 'revenging'] yourselves, my
dearly beloved." Therefore its result, which is the slaying of a man,
is also unlawful.

_On the contrary,_ It is written (Ex. 22:2): "If a thief be found
breaking into a house or undermining it, and be wounded so as to die;
he that slew him shall not be guilty of blood." Now it is much more
lawful to defend one's life than one's house. Therefore neither is a
man guilty of murder if he kill another in defense of his own life.

_I answer that,_ Nothing hinders one act from having two effects,
only one of which is intended, while the other is beside the
intention. Now moral acts take their species a