§ I. On pollution

500. • Definition. It is the effusion of semen with libidinous delectation without congress with another. - It differs from distillation, which is a flow of a certain humor of lesser moment, almost drop by drop, and accustomed to happen without vehement delectation or movement.¹

Division. Pollution can be either voluntary in itself, or direct; or voluntary in the cause, or indirect; or involuntary.

501. Principles. - I. Pollution directly and perfectly voluntary is always a mortal sin; so that it is never licit to procure it. - This is clear 1° from Scripture: Neither the soft shall possess the kingdom of God.² 2° By reason: both because pollution has an intrinsic repugnance with nature, which has ordered the effusion of semen in each sex solely to the work of generation; and because, on account of the vehement delectation in this effusion, the order of nature would soon be overturned, unless pollution were gravely prohibited. Most easily a habit of the same is contracted, which is wont to be followed by alienation from the licit pleasures of marriage, dullness of sense and reason from frequent failing of the mind, weakening of the body, an accumulation of diseases, finally the abominable corruption of the whole man. 3° It is confirmed by the condemnation of proposition 49 by Innocent XI, p. XVII.³ Hence it follows:

1° In no case, and not even for preserving life, is it licit to intend or procure the effusion of semen, however slight, or to promote one begun.

2° It would probably be licit to expel semen certainly corrupted, provided it could be done without the sense of lust and without direct effusion of healthy semen, for example by the help of a medicine.¹ But today physicians testify that semen is not corrupted, but only not elaborated, and therefore that the hypothesis of corrupted and disease-producing semen is vain.²

II. All pollutions according to themselves are of the same species, provided they occur without concubitus. We say according to themselves; because by reason of circumstances there can be annexed to it other malices, for example, if a priest or a married man is polluted; if it is done with a desire of sinning, or by delighting in concubitus with another imagined person, or through alien touches. Hence:

1° He who is polluted by touching a dead person, a sleeping person, or one incapable of deceit, or an infant (provided affection toward the sex or concubitus is absent), need not declare in Confession anything except the sin of pollution.

2° He who is polluted by the touches of others, without affection toward sex, is not bound to explain whether he was polluted by the touches of a man or a woman, but only to say whether that other was a married person, blood-related, etc.³

3° He who is polluted from contact with a beast is not bound to express this circumstance if concubitus was not present;⁴ a fortiori nothing is to be said about the use of an inanimate instrument.

4° The pollution of eunuchs, boys, and girls, although they do not have perfect semen, theologically differs in nothing from the pollution of others. Nor are diverse grades (inside or outside the womb, etc.) in the pollution of a woman to be distinguished; although by accident a man or woman ought to express grave harm inflicted on himself or on offspring to be born, if it was foreseen.

Note. - Physicians of today see in women no semen properly so called in the humor which is poured forth in them inwardly or outwardly, and they say that that semen improperly so called is not necessary for generation. And this sentence indeed already seemed more probable to St. Alphonsus. Nevertheless effusions of this sort, just as also inordinate motions of women, of themselves speaking, must be declared in Confession; and effusions indeed as sins of luxury consummated (since in women they are the final term of venereal delectation, inasmuch as it is satiated and comes to rest through them), and against nature, since they have been destined by the Creator for the commerce of the sexes. Thus Craisson in the periodical Revue des sciences ecclés.¹

Practical rules. - I. Those polluting themselves are to be questioned also about immodest touches separated from pollutions, and admonished that they are mortal.²

II. From boys or girls it is not to be asked whether effusion of semen was present; because with these it is better to be lacking in the material integrity of Confession than to be the cause that they apprehend things which they do not yet know, or are placed in curiosity to learn them.³

III. Commonly they also teach that it is never to be asked of women whether an effusion of this sort was present; for the question is useless. - Women polluted are recognized when, from vehement movement of the organs, great delectation arises in them, by which, when completed, the moved parts are satiated and come to rest.⁴

502. Principles. - I. Pollution indirectly, or in the cause, voluntary is then a sin when no reason of necessity or utility is given for positing the action from which the loss of semen is foreseen as going to follow. It follows from what was said in n. 7. - Moreover:

1° It is a grave sin whenever the action is a cause per se and proximate of pollution, as certainly are those things which are gravely culpable in matter of luxury, for example, reading or hearing of very base things, voluntary and morose looking at things altogether obscene, a prolonged conversation with a girl loved inordinately (at least on account of the danger of consent), base and libidinous touches, especially on another's body, morose thought of concubitus, etc.; ... for these things of themselves gravely influence it, and he who posits such a cause, adverting at least in a confused way to the danger, by that very fact wills the effect connaturally joined to it, although he does not intend it.⁵

2° It is venial when the action is a cause per accidens or only remote of pollution, or venial in base matter, to which danger is joined per accidens, or rarely. Such is, for example, a curious look at a beautiful woman, or a less honorable picture, or the coitus of smaller animals, a lightly base reading, a base word uttered in jest, and similar venial sins in the genus of luxury. Likewise causes which are indeed mortal, but not mortal in the genus of luxury, as, for example, intemperance in food or drink gravely sinful. The reason is because these are judged to influence not of themselves, but rather from the infirmity of nature and per accidens. Except, as is clear, if someone knew that pollution frequently happened to him from causes evil of themselves venially in base matter; because then, from that special disposition, these would be respectively a proximate cause of pollution. But otherwise, "if the causes are altogether slight, as would be the sight of honorable parts of a woman, a lightly base reading, a conversation with a woman not prolonged, or lightly obscene"; for "to avoid them all would be morally impossible."¹

II. Indirectly voluntary pollution is free from all fault if a sufficient reason is had for positing its cause, provided that 1° the pollution is in no way intended by the agent, 2° the danger of consenting to it is excluded. - The reason is that celebrated one of St. Thomas: Where two effects follow from the same cause indifferent per se, one evil, the other good, it is licit to posit the action by intending the good effect and permitting the evil one.² But the reason of acting (or the good effect intended) is called sufficient when it is proportionate, that is, grave for grave danger, slight for slight danger. Thus any reasonable cause of necessity, utility, or convenience excuses from a slight influence (even in the genus of the base), as they commonly teach.³

Hence it is not a sin of itself: to ride horseback for the sake of recreation; to take heating foods temperately; to lie in bed in a certain position; from an honorable cause to speak with a person of the other sex; to kiss or embrace a female relative according to the custom of the country; to serve the infirm; to help them in baths; to practice the surgical art; to hear sweet singing; to receive Confessions, and similar things; although there is foreseen as going to follow by accident a pollution, provided it is not intended and a firm purpose is present of not assenting to it if perhaps it happens.

Note. - If beyond the danger of material pollution there is given some danger of formal consent, a graver reason and special caution will be necessary. It follows from what was said in n. 8.

503. Principle. - There is no obligation to restrain pollution occurring of its own accord, that is, in sleep or in wakefulness begun against the will, provided consent to the delectation is absent, or proximate danger of it (which from past experience each one will be able to judge). - The reason is that it is most difficult to restrain it, when it has already begun, nor is man bound to impede it with danger of disease, temptation, or another inconvenience: for then he does not will it, but suffers it. - Yet ordinarily it is very expedient to restrain or impede it, also for the health of the body; and this is valid especially for those who labor under frequent pollution.¹ Craisson assigns a certain material means,² which I would prefer to leave to the judgment of wiser men, how much it is worth and whether it can be used by all without danger of soul.

St. Alphonsus notes: 1° "He who suffers pollution ought at least to take care that at that time he avert his mind from delectation and devoutly and trustingly invoke the Names of Jesus and Mary, that he may avoid consent. - 2° If a person exists in half-waking and then is delighted by the copula begun, he is by no means to be condemned of mortal sin, since full advertence and perfect consent are altogether required for mortal sin; and these certainly he lacks who is half-asleep, and therefore does not have the use of reason perfectly free and ready."³ Hold the same also concerning nocturnal touches.

What, you ask, concerning distillation and carnal movement?

Resp. 1° Concerning distillation St. Doctor hands down these things: "If it is with some venereal delectation, or with movement of the spirits, it will indeed be mortal if it is not avoided as pollution is to be avoided. - But if without sense and movement, it can be permitted as the emission of another excrement, as they most commonly teach. - But it can never be procured on purpose."¹

2° The same things, with proportion observed, seem to be said concerning movement of the genital parts. If it is grave and libidinous, it must altogether be avoided, as pollution itself; if it is slight and proceeding from an honorable action, or from the infirmity of nature, it will be more advisable to contemn it, by turning to other things. (Cf. n. 234.)

Note. - Remedies for curing those accustomed to the sin of pollution are: 1° In the order of nature: abstinence from liquors and foods that heat or irritate; discreet mortifications; custody of the senses; prompt repulsion of base thoughts; flight from occasions, bad books, persons of different sex, etc. 2° In the order of grace: fervent prayer and invocation of the B. V. M., especially in time of temptation; - alms; - but especially frequent approach to the Sacraments. "I scarcely think," says St. Doctor with Toletus, "there is another efficacious remedy than to use most frequent Confession; for this Sacrament is the greatest bridle, and he who does not use this should not promise amendment to himself except through a miracle."²