nts are both related to the same subject, without any relation
to one another; as whiteness and the art of music in Socrates.
Secondly, when such accidents are related to one another; as when the
subject receives one accident by means of the other; for instance, a
body receives color by means of its surface. And thus also is one
accident said to be in another; for we speak of color as being in the
surface.

Accordingly, circumstances are related to acts in both these ways. For
some circumstances that have a relation to acts, belong to the agent
otherwise than through the act; as place and condition of person;
whereas others belong to the agent by reason of the act, as the manner
in which the act is done.
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SECOND ARTICLE [I-II, Q. 7, Art. 2]

Whether Theologians Should Take Note of the Circumstances of Human
Acts?

Objection 1: It would seem that theologians should not take note of
the circumstances of human acts. Because theologians do not consider
human acts otherwise than according to their quality of good or evil.
But it seems that circumstances cannot give quality to human acts; for
a thing is never qualified, formally speaking, by that which is
outside it; but by that which is in it. Therefore theologians should
not take note of the circumstances of acts.

Obj. 2: Further, circumstances are the accidents of acts. But one
thing may be subject to an infinity of accidents; hence the
Philosopher says (Metaph. vi, 2) that "no art or science considers
accidental being, except only the art of sophistry." Therefore the
theologian has not to consider circumstances.

Obj. 3: Further, the consideration of circumstances belongs to the
orator. But oratory is not a part of theology. Therefore it is not
a theologian's business to consider circumstances.

_On the contrary,_ Ignorance of circumstances causes an act to be
involuntary, according to Damascene (De Fide Orth. ii, 24) and
Gregory of Nyssa [*Nemesius, De Nat. Hom. xxxi.]. But involuntariness
excuses from sin, the consideration of which belongs to the
theologian. Therefore circumstances also should be considered by the
theologian.

_I answer that,_ Circumstances come under the consideration of the
theologian, for a threefold reason. First, because the theologian
considers human acts, inasmuch as man is thereby directed to
Happiness. Now, everything that is directed to an end should be
proportionate to that end. But acts are made proport