is no exit but by fresh sins. Hence the long train of crimes led by one
capital sin towards the goal of its satisfaction, and hence the havoc
wrought by its untrammeled working in a human soul.

This may seem exaggerated to some; others it may mislead as to the true
nature of the capital sins, unless it be dearly put forth in what their
malice consists. Capital sins are not, in the first place, in
themselves, sins; they are vices, passions, inclinations or tendencies
to sin, and we know that a vice is not necessarily sinful. Our first
parents bequeathed to us as an inheritance these germs of misery and
sin. We are all in a greater or lesser degree prone to excess and to
desire unlawful pleasures. Yet, for all that, we do not of necessity
sin. We sin when we yield to these tendencies and do what they suggest.
The simple proneness to evil, devoid of all wilful yielding is
therefore not wrong. Why? Because we cannot help it; that is a good and
sufficient reason.

These passions may lie dormant in our nature without soliciting to
evil; they may, at any moment, awake to action with or without
provocation. The sight of an enemy or the thought of a wrong may stir
up anger; pride may be aroused by flattery, applause or even
compliments; the demon of lust may make its presence known and felt for
a good reason, for a slight reason, or for no reason at all; gluttony
shows its head at the sight of food or drink, etc.

He who deliberately and without reason arouses a passion, and thus
exposes himself imprudently to an assault of concupiscence, is
grievously guilty; for it is to trifle with a powerful and dangerous
enemy and it betokens indifference to the soul's salvation.