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tendimus: et ideo remotio spei tollit finem; et end. For this reason withdrawal of hope destroys
ideo desperatio est irremissibile peccatum,
the end, and thus despair is an unforgivable sin,
sicut et error principiorum est insanabilis.
just as an error of principles is incurable. Love,
caritas autem non tantum est finis, sed et
however, is not only of the end, but it is also of
eorum quae sunt ad finem; scilicet
those things which lead to the end, namely of
proximorum: et ideo si peccatur contra
proximate things. Thus, if one sins against one's
caritatem proximi, non tamen propter hoc
love of proximate things, nevertheless one does
directe peccatur contra caritatem dei; unde ex not sin on account of this directly against the love
parte illa manet via ad curationem. si autem of God. Hence on the part of that (sin), the way to
directe contra caritatem dei peccatur, prout est cure remains. If, however, one directly sins
directio finis, sic irremissibile peccatum erit in against the love of God, as He is the direction of
spiritum sanctum;et hoc est quando quis
the end, it will thus be an unforgivable sin against
invidet gratiae, qua etiam reconciliatus est.
the Holy Spirit, and this when one envies grace
similiter etiam dicendum de fide, quia
to which he has been reconciled. The same is to
infidelitas potest procedere vel ex ignorantia be said concerning faith because infidelity can
et sic habet pallium excusationis et facile
proceed either from ignorance, and thus have the
remittitur; vel est ex certa malitia, et sic est
"dress" (so to speak) of the excusable and the
peccatum in spiritum sanctum, quod est
easily forgiven, or from definite malice, and thus
impugnatio veritatis agnitae.
be a sin against the Holy Spirit, which is the
resisting of the known truth.
ad tertium dicendum, quod malitia non causat
involuntarium sicut infirmitas et ignorantia: et
ideo non oportet quod peccatum excuset vel
alleviet, sicut illa faciunt. vel dicendum, quod
malitia ex qua peccatum quod in spiritum
sanctum dicitur, procedit, nominat quemdam
actum peccati, ut actum desperationis vel
obstinationis, et hujusmodi, et non sumitur
secundum quod est poena, prout dicit
defectum quemdam rationalis animae,
secundum quem in malum facile inclinabilis
est.
absolute ad remissionem, sed magis aptitudo power to forgive, but rather the aptitude or the
vel facilitas quaedam.
facility.
Stephen Loughlin
(sjl1@desales.edu)