Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question I: On precipitation
PRECIPITATION is taken metaphorically from the precipitation of bodies from the highest to the lowest with a certain impetus, either innate or impressed; not by order gradually, but ruinously. Thus therefore someone precipitates, when reason and will rush down, not descending to operations by the due means and memorable degrees of considering the past, understanding the present, providing for the future, etc. But it rushes with the impetus of passion without counsel. This, if it is done from mere impulse of the will, is called precipitation; but if contempt is added of those things which ought to have been counseled, it is called Temerity, as D. Thom. ad 2. and D. Bonav. infra, Tannerus disp. 3. quaest. 5. dub. 4. and Caietanus quaest. 53. art. 3. teach. Therefore the Saintly Doctor in speculo animae, cap. 3., saying negligence, which from contempt leads man precipitantly to works contrary to salvation, without due consideration, says it is mortiferous. That this is to be noted Caietanus art. cit. and Valentia disp. 4. quest. 5. punct. 1. admonish, that we may know when the penalty of some Law, or Canon, enacted against those doing something rashly, is incurred, namely when it is done from contempt. Gather this from D. Bonav. loc. cit. and cap. 1. of the same speculum; and in the Confessional.
PRAECIPITATIO est metaphorice sumpta a praecipitatione corporum a summo ad imum impetu quodam, vel innato, vel impresso; non per ordinem gradatim, sed ruinose. Sic igitur praecipitatur aliquis, quando ratio, et voluntas corruunt non descendendo ad operationes per media debita, et gradus memorandi praeterita, intelligendi praesentia, providendi futura, etc. Sed ruit per impetum passionis absque consilio. Haec, si ex mero impetu voluntatis fiat, dicitur praecipitatio; at si adhibetur contemtus eorum, quae consiliari oportuit, dicitur Temeritas, ut docent D. Thom. ad 2. et D. Bonav. infra Tannerus disp. 3. quaest. 5. dub. 4. et Caietanus quaest. 53. art. 3. Ideo S. Doct. in speculo animae, cap. 3. negligentiam, quae ex contemptu ducit hominem praecipitanter ad opera, saluti contraria, absque debita consideratione, ait esse mortiferam. Id notandum monent Caietanus art. cit. et Valentia disp. 4. quest. 5. punct. 1. ut sciamus, quando incurratur poena alicuius Legis, sive Canonis, statuta in facientes aliquid temere, scilicet quando fit ex contemptu. Id colligere e D. Bonav. loc. cit. et cap. 1. eiusdem speculi; et in Confessionali.
Sylvester ADDS under the word Temeritas, that those also are held to act rashly, and to undergo the penalties enjoined for that rash transgression, who knowingly under some fraudulent pretext exercise an act prohibited by law, as is clear from C. Venerabilem extra, qui filii sint legitimi. So also Tannerus.
ADDIT Sylvester verbo Temeritas, eos etiam censeri temere agere, et poenas illas temerariae iniunctas transgressioni, subire, qui scienter sub praetextu aliquo fraudulento exercent actum a iure prohibitum, ut patet ex C. Venerabilem extra, qui filii sint legitimi. Ita etiam Tannerus.
ANY audacity about evil is also wont to be called Temerity, as is clear from l. Iubemus C. de Sacrosanctis Ecclesiis, as Sylvester notes above, and Tutte-rem. in Clem. 1. de Sacrosanct. Eccles. But this temerity is not opposed to Prudence, but to Fortitude. Now we are treating of precipitation, and temerity, opposed to Prudence, by reason of the Eubulia annexed to it, whose act is to counsel well, as D. Thom. quaest. 53. art. 2. and 3. teaches. Therefore it is also opposed to the gift of Counsel, as I said. From which you also have that such temerity is a sin.
SOLET etiam Temeritas appellari quaevis audacia circa malum, ut patet l. Iubemus C. de Sacrosanctis Ecclesiis, ut notat Sylvest. supra, et Tutte-rem. in Clem. 1. de Sacrosanct. Eccles. Sed haec temeritas non prudentiae opponitur, sed Fortitudini. Nunc autem agimus de praecipitatione, et temeritate, opposita Prudentiae, ratione Eubuliae illi annexae, cuius actus est bene consultare, ut docet D. Thom. quaest. 53. art. 2. et 3. Ideo etiam opponitur dono Consilii, ut dixi. Ex quo etiam habes, talem temeritatem esse peccatum.