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<!DOCTYPE html> <html lang="en"> <head> <title>CATHOLIC ENCYCLOPEDIA: Necessity</title><script src="https://dtyry4ejybx0.cloudfront.net/js/cmp/cleanmediacmp.js?ver=0104" async="true"></script><script defer data-domain="newadvent.org" src="https://plausible.io/js/script.js"></script><link rel="canonical" href="https://www.newadvent.org/cathen/10733a.htm"> <meta name="viewport" content="width=device-width, initial-scale=1"> <meta name="description" content="A strict connection between different beings, or the different elements of a being, or between a being and its existence."> <meta http-equiv="Content-Type" content="text/html; charset=utf-8"><link rel="alternate" type="application/rss+xml" title="RSS" href="http://feeds.newadvent.org/bestoftheweb?format=xml"><link rel="icon" href="../images/icon1.ico" type="image/x-icon"><link rel="shortcut icon" href="../images/icon1.ico" type="image/x-icon"><meta name="robots" content="noodp"><link type="text/css" rel="stylesheet" href="../utility/screen6.css" media="screen"></head> <body class="cathen" id="10733a.htm">  <br/> <div id="capitalcity"><table summary="Logo" cellpadding=0 cellspacing=0 width="100%"><tr valign="bottom"><td align="left"><a href="../"><img height=36 width=153 border="0" alt="New Advent" src="../images/logo.gif"></a></td><td align="right"> <form id="searchbox_000299817191393086628:ifmbhlr-8x0" action="../utility/search.htm">  <input type="hidden" name="safe" value="active"> <input type="hidden" name="cx" value="000299817191393086628:ifmbhlr-8x0"/> <input type="hidden" name="cof" value="FORID:9"/>  <label for="searchQuery" id="searchQueryLabel">Search:</label> <input id="searchQuery" name="q" type="text" size="25" aria-labelledby="searchQueryLabel"/>  <label for="submitButton" id="submitButtonLabel" class="visually-hidden">Submit Search</label> <input id="submitButton" type="submit" name="sa" value="Search" aria-labelledby="submitButtonLabel"/> </form> <table summary="Spacer" cellpadding=0 cellspacing=0><tr><td height="2"></td></tr></table> <table summary="Tabs" cellpadding=0 cellspacing=0><tr> <td bgcolor="#ffffff"></td> <td class="tab"><a class="tab_color_on_beige" href="../"> Home </a></td> <td class="tab"><a class="tab_white_on_color" href="../cathen/index.html"> Encyclopedia </a></td> <td class="tab"><a class="tab_color_on_beige" href="../summa/index.html"> Summa </a></td> <td class="tab"><a class="tab_color_on_beige" href="../fathers/index.html"> Fathers </a></td> <td class="tab"><a class="tab_color_on_beige" href="../bible/gen001.htm"> Bible </a></td> <td class="tab"><a class="tab_color_on_beige" href="../library/index.html"> Library </a></td> </tr></table> </td> </tr></table><table summary="Alphabetical index" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"> <a href="../cathen/a.htm"> A </a><a href="../cathen/b.htm"> B </a><a href="../cathen/c.htm"> C </a><a href="../cathen/d.htm"> D </a><a href="../cathen/e.htm"> E </a><a href="../cathen/f.htm"> F </a><a href="../cathen/g.htm"> G </a><a href="../cathen/h.htm"> H </a><a href="../cathen/i.htm"> I </a><a href="../cathen/j.htm"> J </a><a href="../cathen/k.htm"> K </a><a href="../cathen/l.htm"> L </a><a href="../cathen/m.htm"> M </a><a href="../cathen/n.htm"> N </a><a href="../cathen/o.htm"> O </a><a href="../cathen/p.htm"> P </a><a href="../cathen/q.htm"> Q </a><a href="../cathen/r.htm"> R </a><a href="../cathen/s.htm"> S </a><a href="../cathen/t.htm"> T </a><a href="../cathen/u.htm"> U </a><a href="../cathen/v.htm"> V </a><a href="../cathen/w.htm"> W </a><a href="../cathen/x.htm"> X </a><a href="../cathen/y.htm"> Y </a><a href="../cathen/z.htm"> Z </a> </td></tr></table></div> <div id="mobilecity" style="text-align: center; "><a href="../"><img height=24 width=102 border="0" alt="New Advent" src="../images/logo.gif"></a></div>  <div id="mi5"><span class="breadcrumbs"><a href="../">Home</a> > <a href="../cathen">Catholic Encyclopedia</a> > <a href="../cathen/n.htm">N</a> > Necessity</span></div> <div id="springfield2"> <div class='catholicadnet-728x90' id='cathen-728x90-top' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <h1>Necessity</h1> <p><em><a href="https://gumroad.com/l/na2"><strong>Please help support the mission of New Advent</strong> and get the full contents of this website as an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99...</a></em></p> <p>Necessity, in a general way, denotes a strict connection between different beings, or the different elements of a being, or between a being and its existence. It is therefore a primary and fundamental notion, and it is important to determine its various meanings and applications in <a href="../cathen/12025c.htm">philosophy</a> and <a href="../cathen/14580x.htm">theology</a>.</p> <p>In <a href="../cathen/09324a.htm">Logic</a>, the <a href="../cathen/13548a.htm">Schoolmen</a>, studying the mutual relations of concepts which form the matter of our judgments, divided the judgments or propositions into judgments in necessary matter (<em>in materia necessaria</em>), and judgments in contingent matter (<em>in materia contingenti</em>). (Cf. S. Thom., I Perihermen, lect. xiii.) The judgments in necessary matter were known as <em>propositiones per se</em>; they are called by modern <a href="../cathen/12025c.htm">philosophers</a> "analytic", "rational", "pure", or "a priori" judgments. The <em>propositio per se</em> is defined by the <a href="../cathen/13548a.htm">Schoolmen</a> as one the predicate of which is either a constitutive element or a natural <a href="../cathen/12462a.htm">property</a> of the subject. Such is the case with primary <a href="../cathen/15073a.htm">truths</a>, metaphysical, and mathematical principles. (Cf. S. Thom., "in I Anal.", lect. x and xxxv; "de Anima", II, lect. xiv.) It is by ignoring the last part of this definition and arbitrarily restricting the concept of analytic judgments to those of which the predicate is a constitutive element of the subject, that <a href="../cathen/08603a.htm">Kant</a> invented the <a href="../cathen/05781a.htm">false</a> notion of synthetic-<em>a priori</em> judgments.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p>Considered under its metaphysical aspect, being in its relation to existence is divided into necessary and contingent. A necessary being is one of which the existence is included in and identical with its very essence. The different beings which we observe in our daily experience are subject to beginning, to change, to perfection, and to destruction; existence is not essential to them and they have not in themselves the reason of their existence; they are contingent. Their existence comes to them from an external efficient cause. It is from the real existence of contingent beings that we arrive at the notion and prove the existence of a necessary being-one that produces them but is not produced, one whose existence is its own essence and nature, that is at the same time eternal, all-perfect, <a href="../cathen/08004a.htm">infinite</a>, viz., <a href="../cathen/06608a.htm">God</a> (see CONTINGENCY). And so in relation to existence, <a href="../cathen/06608a.htm">God</a> alone is absolutely necessary, all others are contingent.</p> <p>When we consider the divers beings, not from the point of view of existence, but in relation to their constitution and activity, necessity may be classified as <em>metaphysical, physical</em>, and <em>moral.</em></p> <div class="bulletlist"><ul><li><em>Metaphysical necessity</em> implies that a thing is what it is, viz., it has the elements essential to its specific nature. It is a metaphysical necessity for <a href="../cathen/06608a.htm">God</a> to be <a href="../cathen/08004a.htm">infinite</a>, man rational, an animal a living being. Metaphysical necessity is absolute.</li><li><em>Physical necessity</em> exists in connection with the activity of the material beings which constitute the <a href="../cathen/15183a.htm">universe</a>. While they are contingent as to their existence, contingent also as to their actual relations (for <a href="../cathen/06608a.htm">God</a> could have created another order than the present one), they are, however, necessarily determined in their activity, both as to its exercises and its specific character. But this determination is dependent upon certain conditions, the presence of which is required, the absence of one or the other of them preventing altogether the exercise or normal exercise of this activity. The <a href="../cathen/09053a.htm">laws</a> of nature should always be understood with that limitation: all conditions being realized. The <a href="../cathen/09053a.htm">laws</a> of nature, therefore, being subject to physical necessity are neither absolutely necessary, as materialistic Mechanism asserts, nor merely contingent, as the partisans of the philosophy of contingency declare; but they are conditionally or hypothetically necessary. This hypothetical necessity is also called by some <em>consequent necessity.</em></li><li><em>Moral necessity</em> is necessity as applied to the activity of free beings. We <a href="../cathen/08673a.htm">know</a> that men under certain circumstances, although they are free, will act in such and such a way. It is morally necessary that such a man in such circumstances act honestly; it is morally necessary that several historians, relating certain facts, should tell the <a href="../cathen/15073a.htm">truth</a> concerning them. This moral necessity is the basis of moral certitude in historical and moral <a href="../cathen/13598b.htm">sciences</a>. The term is also used with reference to freedom of the will to denote any undue physical or moral influence that might prevent the will from freely choosing to act or not act, to choose one thing in preference to another. The derivatives, necessitation and necessarianism, in their <a href="../cathen/12025c.htm">philosophical</a> signification express the <a href="../cathen/05075b.htm">doctrine</a> that the will in all its activity is invariably determined by physical or psychical antecedent conditions (see <a href="../cathen/04756c.htm">DETERMINISM</a>; <a href="../cathen/06259a.htm">FREE WILL</a>).</li></ul></div> <p>In <a href="../cathen/14580a.htm">theology</a> the notion of necessity is sometimes applied with special meaning. <a href="../cathen/14580a.htm">Theologians</a> divide necessity into <em>absolute</em> and <em>moral.</em> A thing is said to be absolutely necessary when without it a certain end cannot possibly be reached. Thus revelation is absolutely necessary for man to <a href="../cathen/08673a.htm">know</a> the mysteries of <a href="../cathen/05752c.htm">faith</a>, and grace to perform any <a href="../cathen/14336b.htm">supernatural</a> act. Something is said to be morally necessary when a certain end could, absolutely speaking, be reached without it, but cannot actually and properly be reached without it, under existing conditions. Thus, we may say that, absolutely speaking, man as such is able to <a href="../cathen/08673a.htm">know</a> all the <a href="../cathen/15073a.htm">truths</a> of the natural order or to observe all the <a href="../cathen/12372b.htm">precepts</a> of the <a href="../cathen/09076a.htm">natural law</a>; but considering the concrete circumstances of <a href="../cathen/09580c.htm">human</a> <a href="../cathen/09238c.htm">life</a> in the present order, men as a whole cannot actually do so without revelation or grace. Revelation and grace are morally necessary to man to <a href="../cathen/08673a.htm">know</a> sufficiently all the <a href="../cathen/15073a.htm">truths</a> of the <a href="../cathen/09076a.htm">natural law</a> (cf. <a href="../summa/1001.htm#article1">Summa Theologica, I:1:1</a>; "Contra Gentil.", I, iv).</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p>Again, in relation to the means necessary to <a href="../cathen/13407a.htm">salvation</a> <a href="../cathen/14580a.htm">theologians</a> divide necessity into <em>necessity of means</em> and <em>necessity of precept.</em> In the first case the means is so necessary to <a href="../cathen/13407a.htm">salvation</a> that without it (absolute necessity) or its substitute (relative necessity), even if the omission is guiltless, the end cannot be reached. Thus <a href="../cathen/05752c.htm">faith</a> and <a href="../cathen/02258b.htm">baptism</a> of water are necessary by a necessity of means, the former absolutely, the latter relatively, for <a href="../cathen/13407a.htm">salvation</a>. In the second case, necessity is based on a positive precept, commanding something the omission of which, unless culpable, does not absolutely prevent the reaching of the end.</p> <div class='catholicadnet-728x90' id='cathen-728x90-bottom' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <div class="cenotes"><h2>Sources</h2><p class="cenotes">MERCIER, Ontologie (Louvain, 1902), ii, 3; RICKABY, First Principles of Knowledge (London, 1902), I, v; IDEM, General Metaphysics (London, 1901), I, iv.</p></div> <div class="pub"><h2>About this page</h2><p id="apa"><strong>APA citation.</strong> <span id="apaauthor">Sauvage, G.</span> <span id="apayear">(1911).</span> <span id="apaarticle">Necessity.</span> In <span id="apawork">The Catholic Encyclopedia.</span> <span id="apapublisher">New York: Robert Appleton Company.</span> <span id="apaurl">http://www.newadvent.org/cathen/10733a.htm</span></p><p id="mla"><strong>MLA citation.</strong> <span id="mlaauthor">Sauvage, George.</span> <span id="mlaarticle">"Necessity."</span> <span id="mlawork">The Catholic Encyclopedia.</span> <span id="mlavolume">Vol. 10.</span> <span id="mlapublisher">New York: Robert Appleton Company,</span> <span id="mlayear">1911.</span> <span id="mlaurl"><http://www.newadvent.org/cathen/10733a.htm>.</span></p><p id="transcription"><strong>Transcription.</strong> <span id="transcriber">This article was transcribed for New Advent by Michael T. Barrett.</span> <span id="dedication">Dedicated to Carmen Schmitz.</span></p><p id="approbation"><strong>Ecclesiastical approbation.</strong> <span id="nihil"><em>Nihil Obstat.</em> October 1, 1911. Remy Lafort, S.T.D., Censor.</span> <span id="imprimatur"><em>Imprimatur.</em> +John Cardinal Farley, Archbishop of New York.</span></p><p id="contactus"><strong>Contact information.</strong> The editor of New Advent is Kevin Knight. My email address is webmaster <em>at</em> newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.</p></div> </div> <div id="ogdenville"><table summary="Bottom bar" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"><center><strong>Copyright © 2023 by <a href="../utility/contactus.htm">New Advent LLC</a>. 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