Sic autem hoc quod fit per metum, est voluntarium, inquantum scilicet est hic et nunc, prout scilicet in hoc casu est impedimentum maioris mali quod timebatur, sicut proiectio mercium in mare fit voluntarium tempore tempestatis, propter timorem periculi. Unde manifestum est quod simpliciter voluntarium est. Unde et competit ei ratio voluntarii, quia principium eius est intra.
And that which is done through fear is voluntary, inasmuch as it is here and now, that is to say, insofar as, under the circumstances, it hinders a greater evil which was feared; thus the throwing of the cargo into the sea becomes voluntary during the storm, through fear of the danger: wherefore it is clear that it is voluntary simply. And hence it is that what is done out of fear has the formal aspect of the voluntary, because its principle is within.
Sed quod accipiatur id quod per metum fit, ut extra hunc casum existens, prout repugnat voluntati, hoc non est nisi secundum considerationem tantum. Et ideo est involuntarium secundum quid, idest prout consideratur extra hunc casum existens.
But if we consider what is done through fear, as outside this particular case, and inasmuch as it is repugnant to the will, this is merely a consideration of the mind. And consequently what is done through fear is involuntary, considered in that respect, that is to say, outside the actual circumstances of the case.
Sicut philosophus dicit in III Ethic., et idem dicit Gregorius Nyssenus in libro suo de homine, huiusmodi quae per metum aguntur, "mixta sunt ex voluntario et involuntario". Id enim quod per metum agitur, in se consideratum, non est voluntarium, sed fit voluntarium in casu, scilicet ad vitandum malum quod timetur.
As the Philosopher says (Ethic. iii) and likewise Gregory of Nyssa in his book on Man (Nemesius, De Nat. Hom. xxx), such things are done through fear "are of a mixed character," being partly voluntary and partly involuntary. For that which is done through fear, considered in itself, is not voluntary; but it becomes voluntary in this particular case, in order, namely, to avoid the evil feared.
Sed si quis recte consideret, magis sunt huiusmodi voluntaria quam involuntaria, sunt enim voluntaria simpliciter, involuntaria autem secundum quid. Unumquodque enim simpliciter esse dicitur secundum quod est in actu, secundum autem quod est in sola apprehensione, non est simpliciter, sed secundum quid.
But if the matter be considered aright, such things are voluntary rather than involuntary; for they are voluntary simply, but involuntary in a certain respect. For a thing is said to be simply, according as it is in act; but according as it is only in apprehension, it is not simply, but in a certain respect.
Patet ergo quod in eo quod per vim agitur, voluntas interior nihil agit, sed in eo quod per metum agitur, voluntas aliquid agit.
It is clear therefore that in what is done from compulsion, the will does nothing inwardly; whereas in what is done through fear, the will does something.