sts in turning away from the eternal law. Therefore
it seems that there can be no other than mortal sin in the higher
reason.

Obj. 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.

Obj. 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 (A. 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 Obj. 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 Obj. 3: Deliberate consent to a sin does not always amount to
contempt of the Divine law, but only when the si