ARTICLE I: ON LIBIDINOUS TOUCHES

486. Principles. - I. To touch one's own shameful parts from levity or curiosity is not mortal, provided this is done in passing, without movement of the spirits, without scandal, and without danger of delectation. - Otherwise it will be mortal.¹

II. To touch the same parts from a just cause, for example to wipe away filth, to soothe itching, to cure infirmities, etc., with base delectation absent or not voluntarily admitted, is no sin. Hence:

1° Young men, adolescents, indeed even infants, are to be strongly deterred from handling their own body; because these touches are wont to lead to greater things, and they take away shame, the guardian of modesty and morals.

2° A girl can sin gravely by touching her own bosom; for this often conduces to venereal movement.

Quaer. Is it licit to drive away a great itching by touch with danger of pollution?

Resp. Very many, as St. Alphonsus testifies, teach that this is licit: "But Roncaglia rightly prohibits this if the itching is not very troublesome, although he permits driving it away with only some movement. - Nevertheless one should not easily believe certain girls who are wont to pollute themselves by touches under pretext of heat of this sort; for, if they are examined diligently, it will be known that that itching is often" not from acrimony of the blood, but "rather ... either from evil thoughts previously had, or from an evil habit contracted of touching themselves."²

487. Principles. - I. Touches on the shameful parts of another body, especially if they are bare, and a fortiori if of a different sex, even when had with venereal affection excluded, are scarcely ever excused from mortal sin outside matrimony. The reason is that there is grave indecency in them, and grave danger of lust. - They are excused only because of the necessity of the physician and surgeon, provided they do not consent to the delectation; "and would that," ... says St. Doctor, "physicians in these things were not sinning continually."¹ Hence:

1° He sins gravely who touches the shameful parts of the different sex, even over clothing, and as through a lattice: this is very dangerous for each person. - He sins a fortiori gravely who imprints or admits kisses on parts of this sort, in which even married persons do not seem able to be excused, at least from venial sin.

2° Nor ordinarily is he excused from mortal sin who touches the shameful parts of another of the same sex, unless perhaps it is done from petulance, jest, levity, and in passing.

3° Nurses and guardians of infants sin gravely who are wont to handle and morosely touch the genital parts of infants in order to quiet them, and thus beget in them the plague of masturbation, and one all the more incurable as it is more premature. Yet they can be excused, at least from grave sin, on account of ignorance of the danger; or if they do these things in passing and without carnal delectation, for example while they dress or wash infants.²

4° Impubescent infants of the same sex touching one another immodestly from jest or levity can be excused from mortal sin; because they are not wont to be moved carnally. Yet the contrary is often clear, especially in girls, who already in the sixth year of age can experience a certain pollution, although they should never be questioned about this.³

II. Touches on less honorable parts (such as the breast, arms, legs) constitute mortal sins when they are exercised for the intention of venereal delectation, or practically (see n. 485) even organic delectation, between persons apt for copula. - They are venial if they are done from levity of soul, jest, curiosity, or petulance, without delay and danger. - The reason is clear from what was said about luxury in general (n. 484). Hence:

1° A young man who draws a girl upon his knees and holds her sitting there, or presses her against himself, ordinarily sins at least mortally; as also does the woman willingly suffering this.⁴

2° Touches of the breasts of a woman, especially already pubescent, are mortal when they are pressing and morose; but venial if they are done in passing and lightly, without libidinous affection.

3° Kisses impressed on less customary parts of the body, for example on the chest, must ordinarily be held mortal, especially if they are done between persons of different sex.

488. • III. Touches on honorable parts (that is, kisses on the face, embraces, contact of hands, and similar things) are free from all fault if they are done decently according to the custom of country, civility, or honest benevolence. - They are venial sins if they are done in passing from levity, jest, petulance; - but mortal, at least ordinarily, if they are exercised often or morosely by young persons, especially of different sex, without any necessity or other just cause, although on account of organic pleasure alone. See what was said in n. 485. Hence:

1° "A woman or adolescent does not sin if she permits herself to be touched modestly according to custom; unless (except) it is clear to her concerning the depraved affection of the one touching, and she can then resist without her own infamy or scandal of others. - But she sins if she does not resist ... morose or furtive kisses."¹

2° Young men and girls are not immediately to be accused of sin, at least grave sin, who in certain games embrace one another decently and without evil intention: "yet very many sin gravely in these things, and all are to be altogether turned away from games of this sort on account of the danger annexed to them, and seriously admonished."

3° He sins only venially, of itself speaking, who lightly and without delay touches the fingers, hands, or face of a person of different sex, evil end and every affection and danger of lust being excluded, if these things, for example, are done from mere levity, and do not have special danger annexed by reason of one's own or another's frailty. - Likewise, to kiss boys greatly, even with sensible delectation, does not of itself exceed venial sin; because then the danger of venereal delectation is ordinarily absent. - For the same reason:

4° Of itself, both delay and repetition in honorable embraces are free from all fault among persons very closely joined by blood, and not suspected of mutual concupiscence, for example between father and daughters, mother and sons, if they are done as a sign of special love, although with some organic delectation, provided this is neither sought nor gladly felt.²

5° Kisses, even if they are done from the custom of country, if they are had with delay or ardor, are ordinarily mortal. Likewise kisses on the mouth, or the tongue of another received by the mouth.¹

Note. - To touch the genitalia of brute animals is not lethal of itself; but St. Alphonsus deservedly condemns, against some, a touch of this sort all the way to the effusion of semen as mortal, not indeed on account of the waste of the brute's semen, but because such an act very much incites to lust. Those joining horses, oxen, etc., are excused because of necessity, provided they do not consent to lust.

Practical rules. 1° Touches toward another's body, embraces, and kisses, whether they are libidinous from their own nature, or from the intention of the agent, are of the same species as consummated acts; hence in Confession it must be explained whether they have been had with a married person, a blood-relation, an affine, one bound by a vow of chastity.²

2° In morose embraces there are very often the thought or desire of copula, indeed also pollution or carnal motions, concerning which those who declare embraces without those circumstances are prudently to be questioned, as ordinarily happens.

3° Young people often do not know by what spirit they are moved; hence on account of these and similar things full of danger, even if they do not yet suffer venereal things, absolution is prudently deferred for the accustomed and relapsed; because the occasion of fall, at least for one or the other, will soon become proximate.