Between πάθος and
προπάθεια, that is between actual passion and the first spontaneous
movement of the mind, there is this difference: passion is at once a sin; the spontaneous
movement of the mind, though it partakes of the evil of sin, is yet not held for
an offence committed. [ed. note, h: In this passage S. Jerome, who seems to have
introduced the word propassio, προπάθεια, into theology,
uses it somewhat in a sense of his own; viz. as involving something of the nature
of sin; vid. also Comm. in Ezek. xviii, 1, 2. The word is more commonly applied
to our Lord, as denoting the mode and extent in which His soul was affected by what
in others became πάθος. In us passion precedes reason,
in Him it followed, or was a προπάθεια. vid. S. Jerome in
Matt. xxvi. 37. Leon.
When then one looks upon a woman, and his mind is therewith smitten, there is propassion; if he yields to this he passes from propassion to passion, and then it is no longer the will but the opportunity to sin that is wanting. “Whosoever,” then, “looketh on a woman to lust after her,” that is, so looks on her as to lust, and cast about to obtain, he is rightly said to commit adultery with her in his heart.
Reproduced in full. Translation: Oxford 1841 (Newman), public domain (Public domain).