Page:Sermons for all the Sundays in the year.djvu/371

 iv. 23.) Finally, the consent, which is the cause of mortal sin, takes place when the person clearly knows that the object is mortally sinful, and embraces it perfectly with the will. 5. A person may sin grievously by thought in two ways; by desire, and by complacency. A person sins by desire when he wishes to do the bad act which he desires, or would wish to do it if he had the opportunity: the desire is a mortal or a venial sin, according as the act which he desires to do is mortally or venially sinful. However, in practice, the commission of the external act always increases the malice of the will, either because it ordinarily increases the complacency which the will indulges, or causes it to continue for a longer time. Hence, if the act followed, it is necessary to mention it in confession. A person sins by complacency, when he does not desire to commit the sinful act, but delights in it as if he had committed it. This complacency is called morose delectation. It is called morose, not because the complacency in the thought of the unchaste acts lasts for a considerable time, but because the will dwells with delight on the thought. Hence, the sin of complacency may, as St. Thomas teaches, be committed in a moment. ” Dicitur morosa," says the holy doctor, ” non ex mora temporis, sed ex eo quod ratio deliberans circa earn immoratur revolvens libenter quoo statim respui debuerent." (1, 2, qu. 74, a 1 ad. 3.) He says ” libenter ” (wilfully) to remove scruples from persons of timorous conscience, who suffer against their will certain carnal motions and delights, although they do all in their power to banish them. Though the inferior part should feel a certain delight, as long as the will does not consent, there is no sin, at least no mortal sin. I repeat with St. Augustine, that what is not voluntary is by no means sinful. ” Malum nullo modo sit peccatum, si non sit voluntarium." (De Vera Rel., c. xiv.) In temptations against chastity, the spiritual masters advise us, not so much to contend with the bad thought, as to turn the mind to some spiritual, or, at least, indifferent object. It is useful to combat other bad thoughts face to face, but not thoughts of impurity.