n in a
mortal sin, is itself a mortal sin, as the second opinion maintains.

Reply Obj. 1: Consent to delectation may be not only in the lower
reason, but also in the higher reason, as stated above (A. 7).
Nevertheless the lower reason may turn away from the eternal types,
for, though it is not intent on them, as regulating according to
them, which is proper to the higher reason, yet, it is intent on
them, as being regulated according to them: and by turning from them
in this sense, it may sin mortally; since even the acts of the lower
powers and of the external members may be mortal sins, in so far as
the direction of the higher reason fails in directing them according
to the eternal types.

Reply Obj. 2: Consent to a sin that is venial in its genus, is itself
a venial sin, and accordingly one may conclude that the consent to
take pleasure in a useless thought about fornication, is a venial
sin. But delectation in the act itself of fornication is, in its
genus, a mortal sin: and that it be a venial sin before the consent
is given, is accidental, viz. on account of the incompleteness of the
act: which incompleteness ceases when the deliberate consent has been
given, so that therefore it has its complete nature and is a mortal
sin.

Reply Obj. 3: This argument considers the delectation which has the
thought for its object.

Reply Obj. 4: The delectation which has an external act for its
object, cannot be without complacency in the external act as such,
even though there be no decision to fulfil it, on account of the
prohibition of some higher authority: wherefore the act is
inordinate, and consequently the delectation will be inordinate also.

Reply Obj. 5: The consent to delectation, resulting from complacency
in an act of murder thought of, is a mortal sin also: but not the
consent to delectation resulting from complacency in the thought of
murder.

Reply Obj. 6: The Lord's Prayer is to be said in order that we may
be preserved not only from venial sin, but also from mortal sin.
________________________

NINTH ARTICLE [I-II, Q. 74, Art. 9]

Whether There Can Be Venial Sin in the Higher Reason As Directing
the Lower Powers?

Objection 1: It would seem that there cannot be venial sin in the
higher reason as directing the lower powers, i.e. as consenting to a
sinful act. For Augustine says (De Trin. xii, 7) that the "higher
reason is intent on considering and consulting the eternal law." But
mortal sin consi