Whether Mortal Sin Can Be in the Sensuality?
Objection 1: It would seem that mortal sin can be in the sensuality.
Because an act is discerned by its object. Now it is possible to
commit a mortal sin about the objects of the sensuality, e.g. about
carnal pleasures. Therefore the act of the sensuality can be a mortal
sin, so that mortal sin can be found in the sensuality.
Obj. 2: Further, mortal sin is opposed to virtue. But virtue can be
in the sensuality; for temperance and fortitude are virtues of the
irrational parts, as the Philosopher states (Ethic. iii, 10).
Therefore, since it is natural to contraries to be about the same
subject, sensuality can be the subject of mortal sin.
Obj. 3: Further, venial sin is a disposition to mortal sin. Now
disposition and habit are in the same subject. Since therefore venial
sin may be in the sensuality, as stated above (A. 3, ad 3), mortal
sin can be there also.
_On the contrary,_ Augustine says (Retract. i, 23): "The inordinate
movement of concupiscence, which is the sin of the sensuality, can
even be in those who are in a state of grace," in whom, however,
mortal sin is not to be found. Therefore the inordinate movement of
the sensuality is not a mortal sin.
_I answer that,_ Just as a disorder which destroys the principle of
the body's life causes the body's death, so too a disorder which
destroys the principle of spiritual life, viz. the last end, causes
spiritual death, which is mortal sin, as stated above (Q. 72, A. 5).
Now it belongs to the reason alone, and not to the sensuality, to
order anything to the end: and disorder in respect of the end can
only belong to the power whose function it is to order others to the
end. Wherefore mortal sin cannot be in the sensuality, but only in
the reason.
Reply Obj. 1: The act of the sensuality can concur towards a mortal
sin: yet the fact of its being a mortal sin is due, not to its being
an act of the sensuality, but to its being an act of reason, to whom
the ordering to the end belongs. Consequently mortal sin is imputed,
not to the sensuality, but to reason.
Reply Obj. 2: An act of virtue is perfected not only in that it is an
act of the sensuality, but still more in the fact of its being an act
of reason and will, whose function it is to choose: for the act of
moral virtue is not without the exercise of choice: wherefore the act
of moral virtue, which perfects the appetitive power, is always
accompanied by an act of prudence, which perfects the rational power;
and the same applies to mortal sin, as stated (ad 1).
Reply Obj. 3: A disposition may be related in three ways to that to
which it disposes: for sometimes it is the same thing and is in the
same subject; thus inchoate science is a disposition to perfect
science: sometimes it is in the same subject, but is not the same
thing; thus heat is a disposition to the form of fire: sometimes it
is neither the same thing, nor in the same subject, as in those
things which are subordinate to one another in such a way that we can
arrive at one through the other, e.g. goodness of the imagination is
a disposition to science which is in the intellect. In this way the
venial sin that is in the sensuality, may be a disposition to mortal
sin, which is in the reason.
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