to
the particular nature of the body of the person maimed, is
nevertheless in keeping with natural reason in relation to the common
good.

Reply Obj. 2: The life of the entire man is not directed to something
belonging to man; on the contrary whatever belongs to man is directed
to his life. Hence in no case does it pertain to a person to take
anyone's life, except to the public authority to whom is entrusted
the procuring of the common good. But the removal of a member can be
directed to the good of one man, and consequently in certain cases
can pertain to him.

Reply Obj. 3: A member should not be removed for the sake of the
bodily health of the whole, unless otherwise nothing can be done to
further the good of the whole. Now it is always possible to further
one's spiritual welfare otherwise than by cutting off a member,
because sin is always subject to the will: and consequently in no
case is it allowable to maim oneself, even to avoid any sin whatever.
Hence Chrysostom, in his exposition on Matt. 19:12 (Hom. lxii in
Matth.), "There are eunuchs who have made themselves eunuchs for the
kingdom of heaven," says: "Not by maiming themselves, but by
destroying evil thoughts, for a man is accursed who maims himself,
since they are murderers who do such things." And further on he says:
"Nor is lust tamed thereby, on the contrary it becomes more
importunate, for the seed springs in us from other sources, and
chiefly from an incontinent purpose and a careless mind: and
temptation is curbed not so much by cutting off a member as by
curbing one's thoughts."
_______________________

SECOND ARTICLE [II-II, Q. 65, Art. 2]

Whether It Is Lawful for Parents to Strike Their Children, or
Masters Their Slaves?

Objection 1: It would seem unlawful for parents to strike their
children, or masters their slaves. For the Apostle says (Eph. 6:4):
"You, fathers, provoke not your children to anger"; and further on
(Eph. 9:6): "And you, masters, do the same thing to your slaves
[Vulg.: 'to them'] forbearing threatenings." Now some are provoked to
anger by blows, and become more troublesome when threatened.
Therefore neither should parents strike their children, nor masters
their slaves.

Obj. 2: Further, the Philosopher says (Ethic. x, 9) that "a father's
words are admonitory and not coercive." Now blows are a kind of
coercion. Therefore it is unlawful for parents to strike their
children.

Obj. 3: Further, everyone is allowed to im