Therefore neither is the consent to the delectation a mortal sin.

Obj. 3: Further, delectations differ in goodness and malice,
according to the difference of the deeds, as the Philosopher states
(Ethic. x, 3, 5). Now the inward thought is one thing, and the
outward deed, e.g. fornication, is another. Therefore the delectation
consequent to the act of inward thought, differs in goodness and
malice from the pleasure of fornication, as much as the inward
thought differs from the outward deed; and consequently there is a
like difference of consent on either hand. But the inward thought is
not a mortal sin, nor is the consent to that thought: and therefore
neither is the consent to the delectation.

Obj. 4: Further, the external act of fornication or adultery is a
mortal sin, not by reason of the delectation, since this is found
also in the marriage act, but by reason of an inordinateness in the
act itself. Now he that consents to the delectation does not, for
this reason, consent to the inordinateness of the act. Therefore he
seems not to sin mortally.

Obj. 5: Further, the sin of murder is more grievous than simple
fornication. Now it is not a mortal sin to consent to the delectation
resulting from the thought of murder. Much less therefore is it a
mortal sin to consent to the delectation resulting from the thought
of fornication.

Obj. 6: Further, the Lord's prayer is recited every day for the
remission of venial sins, as Augustine asserts (Enchiridion lxxviii).
Now Augustine teaches that consent to delectation may be driven away
by means of the Lord's Prayer: for he says (De Trin. xii, 12) that
"this sin is much less grievous than if it be decided to fulfil it by
deed: wherefore we ought to ask pardon for such thoughts also, and we
should strike our breasts and say: 'Forgive us our trespasses.'"
Therefore consent to delectation is a venial sin.

_On the contrary,_ Augustine adds after a few words: "Man will be
altogether lost unless, through the grace of the Mediator, he be
forgiven those things which are deemed mere sins of thought, since
without the will to do them, he desires nevertheless to enjoy them."
But no man is lost except through mortal sin. Therefore consent to
delectation is a mortal sin.

_I answer that,_ There have been various opinions on this point, for
some have held that consent to delectation is not a mortal sin, but
only a venial sin, while others have held it to be a mortal sin, and
this o