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Objection 1: It would seem that there cannot be venial sin in the
higher reason as directing the lower powers, i.e. as consenting to a
sinful act. For Augustine says (De Trin. xii, 7) that the
"higher reason is intent on considering and consulting the eternal
law." But mortal sin consists in turning away from the eternal law.
Therefore it seems that there can be no other than mortal sin in the
higher reason.
Objection 2: Further, the higher reason is the principle of the
spiritual life, as the heart is of the body's life. But the diseases
of the heart are deadly. Therefore the sins of the higher reason are
mortal.
Objection 3: Further, a venial sin becomes a mortal sin if it be
done out of contempt. But it would seem impossible to commit even a
venial sin, deliberately, without contempt. Since then the consent
of the higher reason is always accompanied by deliberate consideration
of the eternal law, it seems that it cannot be without mortal sin, on
account of the contempt of the Divine law.
On the contrary, Consent to a sinful act belongs to the higher
reason, as stated above (Article 7). But consent to an act of
venial sin is itself a venial sin. Therefore a venial sin can be in
the higher reason.
I answer that, As Augustine says (De Trin. xii, 7), the
higher reason "is intent on contemplating or consulting the eternal
law"; it contemplates it by considering its truth; it consults it by
judging and directing other things according to it: and to this
pertains the fact that by deliberating through the eternal types, it
consents to an act or dissents from it. Now it may happen that the
inordinateness of the act to which it consents, is not contrary to the
eternal law, in the same way as mortal sin is, because it does not
imply aversion from the last end, but is beside that law, as an act of
venial sin is. Therefore when the higher reason consents to the act of
a venial sin, it does not turn away from the eternal law: wherefore it
sins, not mortally, but venially.
This suffices for the Reply to the First Objection.
Reply to Objection 2: Disease of the heart is twofold: one which
is in the very substance of the heart, and affects its natural
consistency, and such a disease is always mortal: the other is a
disease of the heart consisting in some disorder either of the movement
or of the parts surrounding the heart, and such a disease is not always
mortal. In like manner there is mortal sin in the higher reason
whenever the order itself of the higher reason to its proper object
which is the eternal law, is destroyed; but when the disorder leaves
this untouched, the sin is not mortal but venial.
Reply to Objection 3: Deliberate consent to a sin does not always
amount to contempt of the Divine law, but only when the sin is
contrary to the Divine law.
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