Question Three
Whether it is more desirable to desire not to exist than to sin
It is asked whether, according to right reason, it is more desirable for a faithful human being to desire not to exist than to sin mortally or venially.
To this Scotus, in the place cited above, answers that according to right reason it is more desirable and more choiceworthy for a human being to sin mortally and venially than not to exist.
First, because that which includes the lesser evil is more choiceworthy. But to sin mortally without fault does not take away every good, for it leaves nature; nonbeing, however, leaves nothing. Therefore, and so forth.
Second, because being is a nobler divine participation than being without fault. Therefore the just person ought rather to choose to sin against God than not to exist.
But this opinion tends toward heresy. Saint Thomas therefore holds the contrary in Quodlibet I, saying that it is more choiceworthy for a just person to desire not to exist than to sin mortally.
The reason is that everyone is bound to flee that which is against God more than that which is against himself. For according to the order of charity, he is bound to love God more than himself. But fault is against God, while nonexistence is against himself. Therefore, and so forth.
And the same Thomas, in Quodlibet XI when speaking about lying, and in II-II, question 43, article 7, when speaking about scandal, and question 110, likewise when speaking about lying, appears to indicate concerning venial sin that the just person ought rather to choose death than to sin venially.
For although venial sin does not remove the grace of God through which salvation belongs to the human being, it nevertheless impedes the increase of charity and disposes one toward mortal sin, and thus tends toward the detriment of one’s own salvation and toward offense against God. Therefore, according to right reason, it ought not to be preferred to the avoidance of offense against God and to one’s own salvation.
The same is stated concerning this matter in the Decrees, distinction 13, chapter Verum.
All these things are from Thomas and Scotus in the places cited above.