n is contrary to the
Divine law.
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TENTH ARTICLE [I-II, Q. 74, Art. 10]

Whether Venial Sin Can Be in the Higher Reason As Such?

Objection 1: It would seem that venial sin cannot be in the higher
reason as such, i.e. as considering the eternal law. For the act of a
power is not found to fail except that power be inordinately disposed
with regard to its object. Now the object of the higher reason is the
eternal law, in respect of which there can be no disorder without
mortal sin. Therefore there can be no venial sin in the higher reason
as such.

Obj. 2: Further, since the reason is a deliberative power, there can
be no act of reason without deliberation. Now every inordinate
movement in things concerning God, if it be deliberate, is a mortal
sin. Therefore venial sin is never in the higher reason as such.

Obj. 3: Further, it happens sometimes that a sin which takes us
unawares, is a venial sin. Now a deliberate sin is a mortal sin,
through the reason, in deliberating, having recourse to some higher
good, by acting against which, man sins more grievously; just as when
the reason in deliberating about an inordinate pleasurable act,
considers that it is contrary to the law of God, it sins more
grievously in consenting, than if it only considered that it is
contrary to moral virtue. But the higher reason cannot have recourse
to any higher tribunal than its own object. Therefore if a movement
that takes us unawares is not a mortal sin, neither will the
subsequent deliberation make it a mortal sin; which is clearly false.
Therefore there can be no venial sin in the higher reason as such.

_On the contrary,_ A sudden movement of unbelief is a venial sin. But
it belongs to the higher reason as such. Therefore there can be a
venial sin in the higher reason as such.

_I answer that,_ The higher reason regards its own object otherwise
than the objects of the lower powers that are directed by the higher
reason. For it does not regard the objects of the lower powers,
except in so far as it consults the eternal law about them, and so it
does not regard them save by way of deliberation. Now deliberate
consent to what is a mortal sin in its genus, is itself a mortal sin;
and consequently the higher reason always sins mortally, if the acts
of the lower powers to which it consents are mortal sins.

With regard to its own object it has a twofold act, viz. simple
_intuition,_ and _deliberation,_ in resp