Very interesting concepts. But again, not official teaching of the Church. There are three necessary elements for a sin to be mortal:
It is said above that the consent to the delectation of a mortal sin is a mortal sin, and not solely the consent to an act. And so, as fornication is a mortal sin, and much more other species of luxury *, it consequent that consent to the delectation of such a sin is a mortal sin, and not solely the consent to an act. And so, when kisses and caresses and such are done for such delectation, it is consequent that they are mortal sins. And only in this way they are lustful. Hence, this way, because they are lustful, they are mortal sins.
St. Thomas
I wonder if you are just a contrarian, who is trying to prove some point that is hard to see and who cannot admit any mistakes? A person who insists on pointing out error even when there is none and cannot admit his own errors of judgement?
Otherwise I hardly know what to say to you, you still either don’t understand or do not make any attempt to. And you are putting words in my mouth that I did not say and implying meanings I did not imply. Reread what I have said, I have not done what you try to say I did.
If the CCC is all you use you do not understand the CCC.
Apologies are good for the soul.
I will try to clear things up for you one last time.
Theory & Practice of the Confessional:
"The Confession of the Circumstances of Sins.
The circumstances under which sins are committed {conditiones quae actus substantiam circumstant atque in ejus moralitatem influunt) are of different kinds: 1. Some change the species of the sin (speciem mutantes); for example, the circumstance of a vow or of marriage adds to the sin of impurity that of sacrilege or that of adultery. 2. Other circumstances are aggravating (aggravantes) in greater or less degree and gradum moralitatis mutantes or moralitatem augentes and such, for instance, as increase the malice within the limits of the same species; they are the duration of the act, its intensity, its degree, the manner of carrying it out, the particular occasion, etc. 3. Other circumstances are mitigating {minuentes, moralitatem minuentes), because they palliate the malice of the act; as, for example, want of advertence, etc.
If they change the species of the sin. This is the express teaching of the Council of Trent. Hence it is not enough to confess to stealing if the property of the Church has been taken; for the stealing of a res sacra is not merely a sin of injustice but a theft from God and so a new sin. If a child curses its parents, it is not enough to mention that it cursed, for, since special reverence is due to parents, the violation of that special reverence is a new sin."
Moralists give seven cases in which circumstances may change a venial into a mortal sin:
- Ratione conscientiae erroneae, when a man through ignorance thinks a venial sin to be mortal.
- Ratione scandali vel gravis damni, when grave scandal is given to one’s neighbor, doing spiritual or temporal harm; as, for instance, if a priest were to speak lightly of sacred things - - thus St. Bernard says: Nugae inter saeculares nugae, in ore sacerdotis blasphemiae sunt; or, again, if a priest behaved lightly with a woman or were seen the worse for drink; or if one were to address a person rather insultingly, foreseeing that he would break out into a great rage and blasphemy; or if a woman dress vainly and foresee that some young man at the sight of her will sin mortally by impious desires.
- Ratione pravi finis graviter mali, when, for example, a small lie is told to lead a girl into sin. The evil intention may not only increase the guilt of a sinful action, but it will make an other-wise innocent action sinful.
- Ratione formalis contemptus legis vel superioris, when a venial sin is committed out of formal contempt for the law or lawgiver, or superior, as when a Catholic on an abstinence day, and quite aware of the duty of abstaining, eats ostentatiously a little flesh-meat to show the slight regard in which he holds the law.
- Ratione pravi affectus in rem alioqui leviter malam, when a man is so attached to venial sin that he would commit it even if it were mortal, or in consequence of this attachment would be ready to commit other mortal sins, as, for instance, if a man chose rather to steal than to overcome his vanity or intemperance.
- Ratione periculi sen occasionis proximae in peccatum mortale labendi, when the
venial sin is known, or can be known, as a proximate occasion of mortal sin; a man, for example, looks at a person of the other sex or entertains rather familiar relations with her though he knows that such conduct in his case is a proximate occasion of gravely sinful desires or actions. Even actions otherwise neutral or indifferent may for this reason become gravely sinful.
- Ratione cujuscunque circumstantiae quae mortalem in se malitiam contineat; thus insults, proceeding from envy and desire of revenge, may be mortal sins. Hence these circumstances must be confessed.
The following circumstances may make sins venial which are of their own nature mortal:
- Smallness of matter; 2. Want of full advertence; 3. Want of consent; 4. A false conscience.
