St. Thomas taught otherwise that such inordinate movements of passion are venial sins (_Summa. Theol_. I-II, q. 74, a. 3, ad 2um; _de Malo_ q. 7, a. 6. ad 4m; _de Veritate_, q. 25, a. 5). Although they precede the deliberation of reason, they attain to the order of moral acts, however imperfectly, insofar as sensuality in man by its nature is made to be subject to reason. Reason can and ought to control these motions, but fails to do so owing to the great number of them possible to occur. Hence they are not involuntary, but indirectly voluntary as sins of omission (_II Dist_. 24, q. 3, a. 2; _de Veritate_, q. 25, a. 5; _Quodlib_. IV, q. 11, a. 1). Since these movements are indirectly voluntary, St. Thomas’ teaching does not conflict with the Council of Trent which speaks of the _fomes_ as habitual dispositions and not of its acts which St. Thomas considers. Clearly, too, his teaching does not fall under the condemnation of the propositions of Baius; with Baius the motions are involuntary, but for St. Thomas indirectly voluntary. St. Thomas distinguishes the motions of sensuality differently from modern manualists. For him the motions-_primo-primi_ arise from corporal dispositions which are not under the control of reason and hence can not be sins. Motions-_secundo-primi_ arise from some apprehension of the internal senses proper to the passions and can, at least if taken singly, and ought to be ruled by reason. Thus, they are moral acts (_de Malo_, q. VII, a. 6, ad 8um; _II Dist_. 24, q. 3, a. 2). 130. Bodily suffering or sickness is sometimes called a passion of the body, but, unlike the passions of the soul, it is a physical evil. Morally considered, it is indifferent in itself, but it has contacts with morality in various ways. (a) Thus, it may receive morality from the will. Examples: Sufferings endured with resignation are acts of virtue; sickness or pain inflicted upon others is imputable to the unjust cause. (b) It may affect the morality of the act of the will. Examples: Severe toothache or other exquisite pain is an extenuating circumstance in sins of grumbling, for the suffering draws so much attention to itself that deliberation on other things is much diminished; weakness of stomach may be a moral advantage in freeing one from temptations to over-eating.