§ 2. On the Internal Sins of Lust

There are three internal sins of lust: 1. morose delectation; 2. joy; 3. desire.

685. 1. Morose delectation in general can concern diverse sins, but it occurs principally in the matter of lust, and then it is complacency concerning a lustful thing represented through the imagination. We treated morose delectation in general more fully above, I, n. 395 ff., when there was discussion of internal sins in general; and therefore here we note only a few things. Morose delectation in lust is not concerned with the speculative knowledge of a lustful thing, nor with the ingenious manner in which an evil work was done; for such delectations are licit, at least if danger of consent to the venereal thing itself is absent. Morose delectation in the matter of lust is customarily called by the faithful in confession: impure thoughts (unkeusche Gedanken, pensées impures).

Malice. Venereal morose delectation is a grave sin, because such complacency is nothing other than a voluntary affection toward the lustful thing itself, even if it is not to be completed in deed. For no one would take delight in the thing represented unless he loved the thing itself. Moreover, this morose delectation is wont to cause carnal movements and to introduce serious danger of an evil desire or of the external sinful act itself. In practice it is often most difficult to judge whether someone gave full consent to morose delectation or not, and therefore whether he sinned gravely or lightly. This can be held as a rule: If morose delectation quickly passed, or if a man has not sinned externally against chastity for a notable time, there is at least a presumption that consent was not perfect.

686. Specification. Theologians dispute whether venereal morose delectation is specified from the object with its circumstances, or from the object alone; for example, whether someone is bound to confess not only that he took delight in obscene things, but also, for example, in represented fornication or adultery. Each opinion, namely, the affirmative and the negative, is theoretically probable. In practice one must proceed in this manner: The faithful who accuse themselves of voluntary impure thoughts are to be asked whether they also desired something shameful. For not rarely there is joined with impure thoughts an at least inefficacious desire for an evil work. If they deny this, it is not necessary for confessors to inquire further concerning the precise object of the thought. But if they affirm that impure desires were joined, the confessor of himself would indeed be bound to investigate the circumstances of the desired object, for according to all theologians impure desires are specified from the object and circumstances, as will be said below; but because this investigation is frequently too arduous and renders confession burdensome, because moreover the faithful are not wont sufficiently to distinguish between thoughts and desires, and finally because a more extensive investigation would often be without any fruit, therefore sometimes there will be cause for omitting further questions concerning the circumstances of the desire also.

The remedies against evil thoughts are flight from the occasion, ejaculatory prayer, and the conversion of the mind to another licit object which is apt to capture the attention.

687. 2. Evil joy in the matter of lust is free complacency concerning a past illicit venereal act. Therefore, if the venereal act was licit, as if a widow took delight in a past conjugal act, the joy would not be illicit of itself. Accidentally, however, because of the carnal movements which are wont to arise even from joys of this kind, it is better and safer for such joys licit in themselves to be avoided.¹³²⁹ But if there is proximate danger of consent to venereal pleasure, then joy concerning any past venereal act whatsoever is to be avoided.

Joy concerning a lustful act perpetrated is specified from the object and circumstances; hence joy concerning fornication committed is distinguished in species from joy concerning adultery perpetrated. Nevertheless, penitents rejoicing concerning sins perpetrated are not wont to represent them to themselves with all their circumstances, but rather in a confused manner; therefore, and also because of the moral impossibility of obtaining a more precise accusation, the confessor can sometimes abstain from investigating the circumstances, provided that an illicit desire was not joined to the evil joy.

¹³²⁹ Cf. above, I, n. 401.

688. 3. Impure desire is complacency concerning an illicit venereal act to be done. It is twofold: efficacious, when someone truly intends to complete the shameful thing thought of; inefficacious, when someone would indeed wish to perpetrate the shameful thing if he could, but cannot do so because of an impediment.

Malice. Every impure desire (even an inefficacious one) is gravely illicit (if it is fully voluntary) and is of the same gravity as the external work itself which is desired. This is clear from the words of Christ: "Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart."¹³³⁰ But what is said here concerning adultery is valid also concerning all other shameful acts desired either efficaciously or inefficaciously. Therefore penitents ought to accuse not only the object in general, but also its circumstances changing the species; for, for example, the desire of fornication is one thing and the desire of committing adultery another. In practice, however, not rarely penitents are so uninstructed, the number of desires is so great, and the time since the last confession is so long, that there is a moral impossibility both for the penitent and for the confessor of investigating all the circumstances of the individual desires. Then it is better to abstain from otherwise fruitless questions.

Theologians ask here whether betrothed persons can desire future intercourse, and whether it is lawful to desire merely natural pollution for relieving nature. Theoretically speaking, these desires are not illicit, since they concern an object licit in itself, but because of the dangers joined with them they are seriously to be avoided.¹³³¹

¹³³⁰ Matt. 5:28.

¹³³¹ Cf. above, I, n. 401.