Expert: Fr. Timothy Johnson - 11/7/2011

Question
Hello Father, I have a question about mortal sin -- specifically the word 'deliberate' in the definition given by the catechism ('sin whose object is grave matter and which is also committed with full knowledge and deliberate consent').  What does the Church mean -- and I mean precisely -- by this word?  I ask this because the dictionary definition of 'carefully thought out; premeditated.--not rash or hasty.--unhurried', seems to make mortal sin a near impossibility except through cold calculation of an action (or thought or word) known to be 'grave matter', which I doubt many would ever do.  What exactly does the Church mean by this word deliberate?

Also, some confession manuals have said that a 'desire' can be sinful, but St. James in his epistle says that temptation is desire which CONCEIVES sin, and sin when brought to maturity brings death.  This makes it appear that desire cannot be in itself sinful, but is instead an aspect of the psychosomatic 'flesh' that must be endured with patience, detachment and prayer; but if acted upon or consented to becomes sin.  For if one has been an addict of sinful activities, and the desire arises to engage those activities, wouldn't this be the 'temptation' St. James tells us we must fight against with perseverance?

Answer
Hi, Michael:

Thanks for the question.
I would have to say that the Catechism means something grave that is freely chosen, as among different options available.  I don't think the Church wishes to delve too deeply into the interior psychology of each and every particular chosen act of the free-will, as in the ultimate analysis only God knows the full situation as God can know it.  Basically the overwhelming majority of people really know what is right and wrong, grave and light.  I suppose it is safest for each individual who believes deep down and finds himself convicted of mortally sinful wrongdoing must endeavor to do his best to confess it humbly and forthrightly, not looking for excuses.  The acknowledgement of "truth of fact" really lends itself to the liberating power of receiving God's healing and forgiveness.  We would not do well to try to play games with these sorts of situations... It is better to err on the side of caution and scrupulosity than on the side of carelessness and a hardened conscience.
I believe that your analysis of the writings from the Epistle of St. James are very insightful and good, helpful for anybody who wishes truly to grow in holiness.  Thank you for sharing that.

Fr. Timothy Johnson