Articulus 5 Article 5 Utrum voluntas discordans a ratione errante, sit mala Whether the will is evil when it is at variance with erring reason? Ad quintum sic proceditur. Videtur quod voluntas discordans a ratione errante, non sit mala. Ratio enim est regula voluntatis humanae, inquantum derivatur a lege aeterna, ut dictum est. Sed ratio errans non derivatur a lege aeterna. Ergo ratio errans non est regula voluntatis humanae. Non est ergo voluntas mala, si discordat a ratione errante. Objection 1: It would seem that the will is not evil when it is at variance with erring reason. Because the reason is the rule of the human will, insofar as it is derived from the eternal law, as stated above (A4). But erring reason is not derived from the eternal law. Therefore erring reason is not the rule of the human will. Therefore the will is not evil, if it be at variance with erring reason. Praeterea, secundum Augustinum, inferioris potestatis praeceptum non obligat, si contrarietur praecepto potestatis superioris, sicut si proconsul iubeat aliquid quod imperator prohibet. Sed ratio errans quandoque proponit aliquid quod est contra praeceptum superioris, scilicet Dei, cuius est summa potestas. Ergo dictamen rationis errantis non obligat. Non est ergo voluntas mala, si discordet a ratione errante. Obj. 2: Further, according to Augustine, the command of a lower authority does not bind if it be contrary to the command of a higher authority: for instance, if a provincial governor command something that is forbidden by the emperor. But erring reason sometimes proposes what is against the command of a higher power, namely, God Whose power is supreme. Therefore the decision of an erring reason does not bind. Consequently the will is not evil if it be at variance with erring reason. Praeterea, omnis voluntas mala reducitur ad aliquam speciem malitiae. Sed voluntas discordans a ratione errante, non potest reduci ad aliquam speciem malitiae, puta, si ratio errans errat in hoc, quod dicat esse fornicandum, voluntas eius qui fornicari non vult, ad nullam malitiam reduci potest. Ergo voluntas discordans a ratione errante, non est mala. Obj. 3: Further, every evil will is reducible to some species of malice. But the will that is at variance with erring reason is not reducible to some species of malice. For instance, if a man’s reason err in telling him to commit fornication, his will in not willing to do so, cannot be reduced to any species of malice. Therefore the will is not evil when it is at variance with erring reason. Sed contra, sicut in primo dictum est, conscientia nihil aliud est quam applicatio scientiae ad aliquem actum. Scientia autem in ratione est. Voluntas ergo discordans a ratione errante, est contra conscientiam. Sed omnis talis voluntas est mala, dicitur enim Rom. XIV, omne quod non est ex fide, peccatum est, idest omne quod est contra conscientiam. Ergo voluntas discordans a ratione errante, est mala. On the contrary, As stated in the First Part (Q79, A13), conscience is nothing else than the application of knowledge to some action. Now knowledge is in the reason. Therefore when the will is at variance with erring reason, it is against conscience. But every such will is evil; for it is written (Rom 14:23): All that is not of faith—i.e., all that is against conscience—is sin. Therefore the will is evil when it is at variance with erring reason. Respondeo dicendum quod, cum conscientia sit quodammodo dictamen rationis (est enim quaedam applicatio scientiae ad actum, ut in primo dictum est), idem est quaerere utrum voluntas discordans a ratione errante sit mala, quod quaerere utrum conscientia errans obliget. Circa quod, aliqui distinxerunt tria genera actuum, quidam enim sunt boni ex genere; quidam sunt indifferentes; quidam sunt mali ex genere. Dicunt ergo quod, si ratio vel conscientia dicat aliquid esse faciendum quod sit bonum ex suo genere, non est ibi error. Similiter, si dicat aliquid non esse faciendum quod est malum ex suo genere, eadem enim ratione praecipiuntur bona, qua prohibentur mala. Sed si ratio vel conscientia dicat alicui quod illa quae sunt secundum se mala, homo teneatur facere ex praecepto; vel quod illa quae sunt secundum se bona, sint prohibita; erit ratio vel conscientia errans. Et similiter si ratio vel conscientia dicat alicui quod id quod est secundum se indifferens, ut levare festucam de terra, sit prohibitum vel praeceptum, erit ratio vel conscientia errans. Dicunt ergo quod ratio vel conscientia errans circa indifferentia, sive praecipiendo sive prohibendo, obligat, ita quod voluntas discordans a tali ratione errante, erit mala et peccatum. Sed ratio vel conscientia errans praecipiendo ea quae sunt per se mala, vel prohibendo ea quae sunt per se bona et necessaria ad salutem, non obligat, unde in talibus voluntas discordans a ratione vel conscientia errante, non est mala. I answer that, Since conscience is a kind of dictate of the reason (for it is an application of knowledge to action, as was stated in the FP, Q19, A13), to inquire whether the will is evil when it is at variance with erring reason, is the same as to inquire whether an erring conscience binds. On this matter, some distinguished three kinds of actions: for some are good generically; some are indifferent; some are evil generically. And they say that if reason or conscience tell us to do something which is good generically, there is no error: and in like manner if it tell us not to do something which is evil generically; since it is the same reason that prescribes what is good and forbids what is evil. On the other hand if a man’s reason or conscience tells him that he is bound by precept to do what is evil in itself; or that what is good in itself, is forbidden, then his reason or conscience errs. In like manner if a man’s reason or conscience tell him, that what is indifferent in itself, for instance to raise a straw from the ground, is forbidden or commanded, his reason or conscience errs. They say, therefore, that reason or conscience when erring in matters of indifference, either by commanding or by forbidding them, binds: so that the will which is at variance with that erring reason is evil and sinful. But they say that when reason or conscience errs in commanding what is evil in itself, or in forbidding what is good in itself and necessary for salvation, it does not bind; wherefore in such cases the will which is at variance with erring reason or conscience is not evil. Sed hoc irrationabiliter dicitur. In indifferentibus enim, voluntas discordans a ratione vel conscientia errante, est mala aliquo modo propter obiectum, a quo bonitas vel malitia voluntatis dependet, non autem propter obiectum secundum sui naturam; sed secundum quod per accidens a ratione apprehenditur ut malum ad faciendum vel ad vitandum. Et quia obiectum voluntatis est id quod proponitur a ratione, ut dictum est, ex quo aliquid proponitur a ratione ut malum, voluntas, dum in illud fertur, accipit rationem mali. Hoc autem contingit non solum in indifferentibus, sed etiam in per se bonis vel malis. Non solum enim id quod est indifferens, potest accipere rationem boni vel mali per accidens; sed etiam id quod est bonum, potest accipere rationem mali, vel illud quod est malum, rationem boni, propter apprehensionem rationis. Puta, abstinere a fornicatione bonum quoddam est, tamen in hoc bonum non fertur voluntas, nisi secundum quod a ratione proponitur. Si ergo proponatur ut malum a ratione errante, feretur in hoc sub ratione mali. Unde voluntas erit mala, quia vult malum, non quidem id quod est malum per se, sed id quod est malum per accidens, propter apprehensionem rationis. Et similiter credere in Christum est per se bonum, et necessarium ad salutem, sed voluntas non fertur in hoc, nisi secundum quod a ratione proponitur. Unde si a ratione proponatur ut malum, voluntas feretur in hoc ut malum, non quia sit malum secundum se, sed quia est malum per accidens ex apprehensione rationis. Et ideo philosophus dicit, in VII Ethic., quod, per se loquendo, incontinens est qui non sequitur rationem rectam, per accidens autem, qui non sequitur etiam rationem falsam. Unde dicendum est simpliciter quod omnis voluntas discordans a ratione, sive recta sive errante, semper est mala. But this is unreasonable. For in matters of indifference, the will that is at variance with erring reason or conscience, is evil in some way on account of the object, on which the goodness or malice of the will depends; not indeed on account of the object according as it is in its own nature; but according as it is accidentally apprehended by reason as something evil to do or to avoid. And since the object of the will is that which is proposed by the reason, as stated above (A3), from the very fact that a thing is proposed by the reason as being evil, the will by tending thereto becomes evil. And this is the case not only in indifferent matters, but also in those that are good or evil in themselves. For not only indifferent matters can received the character of goodness or malice accidentally; but also that which is good, can receive the character of evil, or that which is evil, can receive the character of goodness, on account of the reason apprehending it as such. For instance, to refrain from fornication is good: yet the will does not tend to this good except insofar as it is proposed by the reason. If, therefore, the erring reason propose it as an evil, the will tends to it as to something evil. Consequently the will is evil, because it wills evil, not indeed that which is evil in itself, but that which is evil accidentally, through being apprehended as such by the reason. In like manner, to believe in Christ is good in itself, and necessary for salvation: but the will does not tend thereto, except inasmuch as it is proposed by the reason. Consequently if it be proposed by the reason as something evil, the will tends to it as to something evil: not as if it were evil in itself, but because it is evil accidentally, through the apprehension of the reason. Hence the Philosopher says (Ethic. vii, 9) that properly speaking the incontinent man is one who does not follow right reason; but accidentally, he is also one who does not follow false reason. We must therefore conclude that, absolutely speaking, every will at variance with reason, whether right or erring, is always evil. Ad primum ergo dicendum quod iudicium rationis errantis licet non derivetur a Deo, tamen ratio errans iudicium suum proponit ut verum, et per consequens ut a Deo derivatum, a quo est omnis veritas. Reply Obj. 1: Although the judgment of an erring reason is not derived from God, yet the erring reason puts forward its judgment as being true, and consequently as being derived from God, from Whom is all truth. Ad secundum dicendum quod verbum Augustini habet locum, quando cognoscitur quod inferior potestas praecipit aliquid contra praeceptum superioris potestatis. Sed si aliquis crederet quod praeceptum proconsulis esset praeceptum imperatoris, contemnendo praeceptum proconsulis, contemneret praeceptum imperatoris. Et similiter si aliquis homo cognosceret quod ratio humana dictaret aliquid contra praeceptum Dei, non teneretur rationem sequi, sed tunc ratio non totaliter esset errans. Sed quando ratio errans proponit aliquid ut praeceptum Dei, tunc idem est contemnere dictamen rationis, et Dei praeceptum. Reply Obj. 2: The saying of Augustine holds good when it is known that the inferior authority prescribes something contrary to the command of the higher authority. But if a man were to believe the command of the proconsul to be the command of the emperor, in scorning the command of the proconsul he would scorn the command of the emperor. In like manner if a man were to know that human reason was dictating something contrary to God’s commandment, he would not be bound to abide by reason: but then reason would not be entirely erroneous. But when erring reason proposes something as being commanded by God, then to scorn the dictate of reason is to scorn the commandment of God. Ad tertium dicendum quod ratio, quando apprehendit aliquid ut malum, semper apprehendit illud sub aliqua ratione mali, puta quia contrariatur divino praecepto, vel quia est scandalum, vel propter aliquid huiusmodi. Et tunc ad talem speciem malitiae reducitur talis mala voluntas. Reply Obj. 3: Whenever reason apprehends something as evil, it apprehends it under some species of evil; for instance, as being something contrary to a divine precept, or as giving scandal, or for some such like reason. And then that evil is reduced to that species of malice. Articulus 6 Article 6 Utrum voluntas concordans rationi erranti, sit bona Whether the will is good when it abides by erring reason? Ad sextum sic proceditur. Videtur quod voluntas concordans rationi erranti, sit bona. Sicut enim voluntas discordans a ratione tendit in id quod ratio iudicat malum; ita voluntas concordans rationi, tendit in id quod ratio iudicat bonum. Sed voluntas discordans a ratione, etiam errante, est mala. Ergo voluntas concordans rationi, etiam erranti, est bona. Objection 1: It would seem that the will is good when it abides by erring reason. For just as the will, when at variance with the reason, tends to that which reason judges to be evil; so, when in accord with reason, it tends to what reason judges to be good. But the will is evil when it is at variance with reason, even when erring. Therefore even when it abides by erring reason, the will is good. Praeterea, voluntas concordans praecepto Dei et legi aeternae, semper est bona. Sed lex aeterna et praeceptum Dei proponitur nobis per apprehensionem rationis, etiam errantis. Ergo voluntas concordans etiam rationi erranti, est bona. Obj. 2: Further, the will is always good, when it abides by the commandment of God and the eternal law. But the eternal law and God’s commandment are proposed to us by the apprehension of the reason, even when it errs. Therefore the will is good, even when it abides by erring reason. Praeterea, voluntas discordans a ratione errante, est mala. Si ergo voluntas concordans rationi erranti sit etiam mala, videtur quod omnis voluntas habentis rationem errantem, sit mala. Et sic talis homo erit perplexus, et ex necessitate peccabit, quod est inconveniens. Ergo voluntas concordans rationi erranti, est bona. Obj. 3: Further, the will is evil when it is at variance with erring reason. If, therefore, the will is evil also when it abides by erring reason, it seems that the will is always evil when in conjunction with erring reason: so that in such a case a man would be in a dilemma, and, of necessity, would sin: which is unreasonable. Therefore the will is good when it abides by erring reason. Sed contra, voluntas occidentium apostolos erat mala. Sed tamen concordabat rationi erranti ipsorum, secundum illud Ioan. XVI, venit hora, ut omnis qui interficit vos, arbitretur obsequium se praestare Deo. Ergo voluntas concordans rationi erranti, potest esse mala. On the contrary, The will of those who slew the apostles was evil. And yet it was in accord with the erring reason, according to Jn. 16:2: The hour cometh, that whosoever killeth you, will think that he doth a service to God. Therefore the will can be evil, when it abides by erring reason. Respondeo dicendum quod, sicut praemissa quaestio eadem est cum quaestione qua quaeritur utrum conscientia erronea liget; ita ista quaestio eadem est cum illa qua quaeritur utrum conscientia erronea excuset. Haec autem quaestio dependet ab eo quod supra de ignorantia dictum est. Dictum est enim supra quod ignorantia quandoque causat involuntarium, quandoque autem non. Et quia bonum et malum morale consistit in actu inquantum est voluntarius, ut ex praemissis patet; manifestum est quod illa ignorantia quae causat involuntarium, tollit rationem boni et mali moralis; non autem illa quae involuntarium non causat. Dictum est etiam supra quod ignorantia quae est aliquo modo volita, sive directe sive indirecte, non causat involuntarium. Et dico ignorantiam directe voluntariam, in quam actus voluntatis fertur, indirecte autem, propter negligentiam, ex eo quod aliquis non vult illud scire quod scire tenetur, ut supra dictum est. I answer that, Whereas the previous question is the same as inquiring whether an erring conscience binds; so this question is the same as inquiring whether an erring conscience excuses. Now this question depends on what has been said above about ignorance. For it was said (Q6, A8) that ignorance sometimes causes an act to be involuntary, and sometimes not. And since moral good and evil consist in action insofar as it is voluntary, as was stated above (A2); it is evident that when ignorance causes an act to be involuntary, it takes away the character of moral good and evil; but not, when it does not cause the act to be involuntary. Again, it has been stated above (Q6, A8) that when ignorance is in any way willed, either directly or indirectly, it does not cause the act to be involuntary. And I call that ignorance directly voluntary, to which the act of the will tends: and that, indirectly voluntary, which is due to negligence, by reason of a man not wishing to know what he ought to know, as stated above (Q6, A8). Si igitur ratio vel conscientia erret errore voluntario, vel directe, vel propter negligentiam, quia est error circa id quod quis scire tenetur; tunc talis error rationis vel conscientiae non excusat quin voluntas concordans rationi vel conscientiae sic erranti, sit mala. Si autem sit error qui causet involuntarium, proveniens ex ignorantia alicuius circumstantiae absque omni negligentia; tunc talis error rationis vel conscientiae excusat, ut voluntas concordans rationi erranti non sit mala. Puta, si ratio errans dicat quod homo teneatur ad uxorem alterius accedere, voluntas concordans huic rationi erranti est mala, eo quod error iste provenit ex ignorantia legis Dei, quam scire tenetur. Si autem ratio erret in hoc, quod credat aliquam mulierem submissam, esse suam uxorem, et, ea petente debitum, velit eam cognoscere; excusatur voluntas eius, ut non sit mala, quia error iste ex ignorantia circumstantiae provenit, quae excusat, et involuntarium causat. If then reason or conscience err with an error that is voluntary, either directly, or through negligence, so that one errs about what one ought to know; then such an error of reason or conscience does not excuse the will, that abides by that erring reason or conscience, from being evil. But if the error arise from ignorance of some circumstance, and without any negligence, so that it cause the act to be involuntary, then that error of reason or conscience excuses the will, that abides by that erring reason, from being evil. For instance, if erring reason tell a man that he should go to another man’s wife, the will that abides by that erring reason is evil; since this error arises from ignorance of the Divine Law, which he is bound to know. But if a man’s reason, errs in mistaking another for his wife, and if he wish to give her her right when she asks for it, his will is excused from being evil: because this error arises from ignorance of a circumstance, which ignorance excuses, and causes the act to be involuntary. Ad primum ergo dicendum quod, sicut Dionysius dicit in IV cap. de Div. Nom., bonum causatur ex integra causa, malum autem ex singularibus defectibus. Et ideo ad hoc quod dicatur malum id in quod fertur voluntas, sufficit sive quod secundum suam naturam sit malum, sive quod apprehendatur ut malum. Sed ad hoc quod sit bonum, requiritur quod utroque modo sit bonum. Reply Obj. 1: As Dionysius says (Div. Nom. iv), good results from the entire cause, evil from each particular defect. Consequently in order that the thing to which the will tends be called evil, it suffices, either that it be evil in itself, or that it be apprehended as evil. But in order for it to be good, it must be good in both ways. Ad secundum dicendum quod lex aeterna errare non potest, sed ratio humana potest errare. Et ideo voluntas concordans rationi humanae non semper est recta, nec semper est concordans legis aeternae. Reply Obj. 2: The eternal law cannot err, but human reason can. Consequently the will that abides by human reason, is not always right, nor is it always in accord with the eternal law. Ad tertium dicendum quod, sicut in syllogisticis, uno inconvenienti dato, necesse est alia sequi; ita in moralibus, uno inconvenienti posito, ex necessitate alia sequuntur. Sicut, supposito quod aliquis quaerat inanem gloriam, sive propter inanem gloriam faciat quod facere tenetur, sive dimittat, peccabit. Nec tamen est perplexus, quia potest intentionem malam dimittere. Et similiter, supposito errore rationis vel conscientiae qui procedit ex ignorantia non excusante, necesse est quod sequatur malum in voluntate. Nec tamen est homo perplexus, quia potest ab errore recedere, cum ignorantia sit vincibilis et voluntaria. Reply Obj. 3: Just as in syllogistic arguments, granted one absurdity, others must needs follow; so in moral matters, given one absurdity, others must follow too. Thus suppose a man to seek vainglory, he will sin, whether he does his duty for vainglory or whether he omit to do it. Nor is he in a dilemma about the matter: because he can put aside his evil intention. In like manner, suppose a man’s reason or conscience to err through inexcusable ignorance, then evil must needs result in the will. Nor is this man in a dilemma: because he can lay aside his error, since his ignorance is vincible and voluntary. Articulus 7 Article 7 Utrum bonitas voluntatis dependeat ex intentione finis Whether the goodness of the will depends on the intention of the end? Ad septimum sic proceditur. Videtur quod bonitas voluntatis non dependeat ex intentione finis. Dictum est enim supra quod bonitas voluntatis dependet ex solo obiecto. Sed in his quae sunt ad finem, aliud est obiectum voluntatis, et aliud finis intentus. Ergo in talibus bonitas voluntatis non dependet ab intentione finis. Objection 1: It would seem that the goodness of the will does not depend on the intention of the end. For it has been stated above (A2) that the goodness of the will depends on the object alone. But as regards the means, the object of the will is one thing, and the end intended is another. Therefore in such matters the goodness of the will does not depend on the intention of the end. Praeterea, velle servare mandatum Dei, pertinet ad voluntatem bonam. Sed hoc potest referri ad malum finem, scilicet ad finem inanis gloriae, vel cupiditatis, dum aliquis vult obedire Deo propter temporalia consequenda. Ergo bonitas voluntatis non dependet ab intentione finis. Obj. 2: Further, to wish to keep God’s commandment, belongs to a good will. But this can be referred to an evil end, for instance, to vainglory or covetousness, by willing to obey God for the sake of temporal gain. Therefore the goodness of the will does not depend on the intention of the end. Praeterea, bonum et malum, sicut diversificant voluntatem, ita diversificant finem. Sed malitia voluntatis non dependet a malitia finis intenti, qui enim vult furari ut det eleemosynam, voluntatem malam habet, licet intendat finem bonum. Ergo etiam bonitas voluntatis non dependet a bonitate finis intenti. Obj. 3: Further, just as good and evil diversify the will, so do they diversify the end. But malice of the will does not depend on the malice of the end intended; since a man who wills to steal in order to give alms, has an evil will, although he intends a good end. Therefore neither does the goodness of the will depend on the goodness of the end intended. Sed contra est quod Augustinus dicit, IX Confess., quod intentio remuneratur a Deo. Sed ex eo aliquid remuneratur a Deo, quia est bonum. Ergo bonitas voluntatis ex intentione finis dependet. On the contrary, Augustine says (Confess. ix, 3) that God rewards the intention. But God rewards a thing because it is good. Therefore the goodness of the will depends on the intention of the end. Respondeo dicendum quod intentio dupliciter se potest habere ad voluntatem, uno modo, ut praecedens; alio modo, ut concomitans. Praecedit quidem causaliter intentio voluntatem, quando aliquid volumus propter intentionem alicuius finis. Et tunc ordo ad finem consideratur ut ratio quaedam bonitatis ipsius voliti, puta cum aliquis vult ieiunare propter Deum, habet enim ieiunium rationem boni ex hoc ipso quod fit propter Deum. Unde, cum bonitas voluntatis dependeat a bonitate voliti, ut supra dictum est, necesse est quod dependeat ex intentione finis. I answer that, The intention may stand in a twofold relation to the act of the will; first, as preceding it, second as following it. The intention precedes the act of the will causally, when we will something because we intend a certain end. And then the order to the end is considered as the reason of the goodness of the thing willed: for instance, when a man wills to fast for God’s sake; because the act of fasting is specifically good from the very fact that it is done for God’s sake. Wherefore, since the goodness of the will depends on the goodness of the thing willed, as stated above (AA1,2), it must, of necessity, depend on the intention of the end. Consequitur autem intentio voluntatem, quando accedit voluntati praeexistenti, puta si aliquis velit aliquid facere, et postea referat illud in Deum. Et tunc primae voluntatis bonitas non dependet ex intentione sequenti, nisi quatenus reiteratur actus voluntatis cum sequenti intentione. On the other hand, intention follows the act of the will, when it is added to a preceding act of the will; for instance, a man may will to do something, and may afterwards refer it to God. And then the goodness of the previous act of the will does not depend on the subsequent intention, except insofar as that act is repeated with the subsequent intention. Ad primum ergo dicendum quod, quando intentio est causa volendi, ordo ad finem accipitur ut quaedam ratio bonitatis in obiecto, ut dictum est. Reply Obj. 1: When the intention is the cause of the act of willing, the order to the end is considered as the reason of the goodness of the object, as stated above. Ad secundum dicendum quod voluntas non potest dici bona, si sit intentio mala causa volendi. Qui enim vult dare eleemosynam propter inanem gloriam consequendam, vult id quod de se est bonum, sub ratione mali, et ideo, prout est volitum ab ipso, est malum. Unde voluntas eius est mala. Sed si intentio sit consequens, tunc voluntas potuit esse bona, et per intentionem sequentem non depravatur ille actus voluntatis qui praecessit, sed actus voluntatis qui iteratur. Reply Obj. 2: The act of the will cannot be said to be good, if an evil intention is the cause of willing. For when a man wills to give an alms for the sake of vainglory, he wills that which is good in itself, under a species of evil; and therefore, as willed by him, it is evil. Wherefore his will is evil. If, however, the intention is subsequent to the act of the will, then the latter may be good: and the intention does not spoil that act of the will which preceded, but that which is repeated. Ad tertium dicendum quod, sicut iam dictum est, malum contingit ex singularibus defectibus, bonum vero ex tota et integra causa. Unde sive voluntas sit eius quod est secundum se malum, etiam sub ratione boni; sive sit boni sub ratione mali; semper voluntas erit mala. Sed ad hoc quod sit voluntas bona, requiritur quod sit boni sub ratione boni; idest quod velit bonum, et propter bonum. Reply Obj. 3: As we have already stated (A6, ad 1), evil results from each particular defect, but good from the whole and entire cause. Hence, whether the will tend to what is evil in itself, even under the species of good; or to the good under the species of evil, it will be evil in either case. But in order for the will to be good, it must tend to the good under the species of good; in other words, it must will the good for the sake of the good. Articulus 8 Article 8 Utrum quantitas bonitatis in voluntate, dependeat ex quantitate bonitatis in intentione Whether the degree of goodness in the will depends on the degree of good in the intention? Ad octavum sic proceditur. Videtur quod quantitas bonitatis in voluntate, dependeat ex quantitate bonitatis in intentione. Quia super illud Matth. XII, bonus homo de thesauro bono cordis sui profert bona, dicit Glossa, tantum boni quis facit, quantum intendit. Sed intentio non solum dat bonitatem actui exteriori, sed etiam voluntati, ut dictum est. Ergo tantum aliquis habet bonam voluntatem, quantum intendit. Objection 1: It would seem that the degree of goodness in the will depends on the degree of good in the intention. Because on Mt. 12:35, A good man out of the good treasure of his heart bringeth forth that which is good, a gloss says: A man does as much good as he intends. But the intention gives goodness not only to the external action, but also to the act of the will, as stated above (A7). Therefore the goodness of a man’s will is according to the goodness of his intention.