128. As to passions that incite to evil or deter from good, we must observe the following: (a) if the passion is consequent, one is placing oneself or others in danger of sin, and one’s conduct must be judged according to the principles given in 258 sqq. (Examples: Titus likes to brood over his troubles, although this causes temptations to neglect duty; Sempronia makes remarks to a hot-headed acquaintance which are a provocation to great uncharitableness); (b) if the passion is antecedent, it constitutes a temptation which one is bound to resist (see 252 sqq.). Example: Balbus has a natural dislike for Caius, and often feels impelled to judge him rashly or treat him unjustly. 129. Antecedent or involuntary passions, as well as other involuntary acts of imagination, thought and will, tending to evil, are sometimes called “first motions of the soul,” as distinguished from consequent or voluntary passions and acts, which are known as “second motions of the soul.” The first motions are of two kinds: (a) those that precede all deliberation and consent, actual or virtual (_motus primo-primi_), and these are free from all sin; (b) those that precede full deliberation and consent, but follow on partial deliberation (_motus secundo-primi_). These latter are venial sins. Most theologians since the Council of Trent maintain that the inordinate movements of passion which precede the advertence of reason, such as lust, envy, sloth, etc., are not sins. The Council of Trent defined that the _fomes peccati_ has never been understood by the Church to be truly a sin in the baptized, but has been called sin by St. Paul in the sense that it is from sin and inclines to sin (Council of Trent, fifth session). On the basis of this text some authors argue that it is of faith that the inordinate motions called _primo-primi_ are not sins for the baptized. The condemnation of both the fiftieth proposition of Baius: _The evil desires to which reason does not consent, and which man endures unwillingly (_invitus_), are prohibited by precept_; and his fifty-first: _Lust, or the law of the members, and evil desires of it, which men suffer unwillingly, are true disobedience of the law_; is interpreted as establishing as certain the non-sinfulness of such movements in infidels. (See Merklebach, O.P., _Summa Theol_. Mor., Vol. I, n. 448).