Whether Imprudence Is a Sin?
Objection 1: It would seem that imprudence is not a sin. For every
sin is voluntary, according to Augustine [*De Vera Relig. xiv];
whereas imprudence is not voluntary, since no man wishes to be
imprudent. Therefore imprudence is not a sin.
Obj. 2: Further, none but original sin comes to man with his birth.
But imprudence comes to man with his birth, wherefore the young are
imprudent; and yet it is not original sin which is opposed to
original justice. Therefore imprudence is not a sin.
Obj. 3: Further, every sin is taken away by repentance. But
imprudence is not taken away by repentance. Therefore imprudence is
not a sin.
_On the contrary,_ The spiritual treasure of grace is not taken away
save by sin. But it is taken away by imprudence, according to Prov.
21:20, "There is a treasure to be desired, and oil in the dwelling of
the just, and the imprudent [Douay: 'foolish'] man shall spend it."
Therefore imprudence is a sin.
_I answer that,_ Imprudence may be taken in two ways, first, as a
privation, secondly, as a contrary. Properly speaking it is not taken
as a negation, so as merely to signify the absence of prudence, for
this can be without any sin. Taken as a privation, imprudence denotes
lack of that prudence which a man can and ought to have, and in this
sense imprudence is a sin by reason of a man's negligence in striving
to have prudence.
Imprudence is taken as a contrary, in so far as the movement or act
of reason is in opposition to prudence: for instance, whereas the
right reason of prudence acts by taking counsel, the imprudent man
despises counsel, and the same applies to the other conditions which
require consideration in the act of prudence. In this way imprudence
is a sin in respect of prudence considered under its proper aspect,
since it is not possible for a man to act against prudence, except by
infringing the rules on which the right reason of prudence depends.
Wherefore, if this should happen through aversion from the Divine
Law, it will be a mortal sin, as when a man acts precipitately
through contempt and rejection of the Divine teaching: whereas if he
act beside the Law and without contempt, and without detriment to
things necessary for salvation, it will be a venial sin.
Reply Obj. 1: No man desires the deformity of imprudence, but the
rash man wills the act of imprudence, because he wishes to act
precipitately. Hence the Philosopher says (Ethic. vi, 5) that "he who
sins willingly against prudence is less to be commended."
Reply Obj. 2: This argument takes imprudence in the negative sense.
It must be observed however that lack of prudence or of any other
virtue is included in the lack of original justice which perfected
the entire soul. Accordingly all such lack of virtue may be ascribed
to original sin.
Reply Obj. 3: Repentance restores infused prudence, and thus the lack
of this prudence ceases; but acquired prudence is not restored as to
the habit, although the contrary act is taken away, wherein properly
speaking the sin of imprudence consists.
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