ARTICLE II: On Immodest Looks

812. Things seen influence the imagination more than things heard, and thence the carnal appetite. Wherefore, one who does not know how to restrain the eyes cannot live chastely, and his soul, like an open citadel, lies open to unclean spirits.

Influence on venereal things here is discerned from circumstances: a) the end: it is one thing to look on account of pleasure, another thing to look with pleasure, from curiosity, or necessity; - b) the person: certain things move youths, not old men; virgins, not married persons; strangers, not domestic or habituated persons; c) the mode: it is one thing to see, another to contemplate; one thing by chance, in passing, rarely; another studiously, with delay, frequently to inspect; - d) the object: for some things are more incentives than others.

Theologians are accustomed to divide the members of the body into three classes, according to the greater or lesser aptitude they have for exciting a depraved sense. Therefore there are distinguished: honorable parts, such as the face, hands, feet; less honorable parts, such as the chest, back, arms, legs; dishonorable parts, such as the genitals and parts nearer to them.

813. Principles. I. Immodest looks, had from a lustful intention, are mortal sins. The reason is that the end to which they are directed is gravely evil; and it is established from the words of the Lord (Matt., 5, 28): Everyone who has looked at a woman to lust after her has already committed adultery with her in his heart.

II. Immodest looks, had without just cause, are either gravely or lightly illicit, according to the gravity or lightness of the danger of exciting venereal pleasure. Cf. n. 769 and 807, where we discussed at length the gravity of the danger and its causes.

814. From these things you will resolve: 1. To look at human concubitus, unless it happens from afar and in passing, without doubt is lethal (III, 419). Likewise, to look at the private parts of a person of diverse sex is with difficulty excused from mortal sin, unless perhaps the look happens from a very distant place, and so in passing that no danger of pleasure is present. And St. Alphonsus thinks this must be held, even if danger of movement is absent by reason of childish or senile age, or cold temperament; because it brings at least danger of lusting. Except if the eyes are fixed on an infant, because such a look moves concupiscence little; unless it happens with delay or repeated times with wicked affection (III, 421).

2. To look at one's own private parts is mortal if it happens studiously and with delay, without necessity; otherwise, if briefly. But it is no sin if it happens from necessity or from just cause, nor is danger of consent present (III, 419, 482).

3. To look at the private parts of the same sex, from curiosity or levity, as happens among those swimming, or sometimes among the impubescent, is not mortal. Otherwise, if lustful affection is present, or special danger of lust, for example if the one looking were greatly prone to sodomy, or if a beautiful adolescent were looked at naked with delay and pleasure (III, 420). - Hence, they are to be gravely reproved

those who swim together with the private parts uncovered; also boys and girls uncovering their private parts to one another, even in passing and from levity; for that, if it is not mortal, without doubt gradually conduces to mortal sin.

4. To look at the less honorable parts of a person of diverse sex, but not the shameful parts, namely arms, legs, or breast, is not always mortal of itself; but if the look is deliberate and prolonged, or if the one looking is prone to venery, with the greatest difficulty will it be excused from mortal sin. "And I think the same," says St. Alphonsus, "concerning him who looks lingeringly at the face of a beautiful woman, at least if he loves her with inordinate affection" (III, 422; H. Ap., IX, 8).

5. "To look at obscene pictures or statues from mere curiosity, authors say is not mortal, if the danger of shameful delectation is absent; but a man looking lingeringly at the private parts of a naked painted woman, or one covered only with a light veil, I do not know," continues the holy Doctor, "how he can be excused from mortal sin" (III, 424).

6. To look at the coupling of animals (scandal and the danger of venereal consent being excluded) is venial. Those who couple animals for the begetting of offspring are excused, provided a lustful mind is absent (III, 419, 484).

815. III. Sinful looks, which happen without desire, do not assume the species of the object. The reason is that a look is an act of the apprehensive faculty, and not of the appetitive faculty, and therefore is terminated not toward the object or person existing outside us, or taken concretely, but as it is expressed in us by an image.

It is said: of the object, i.e. of the person who is looked at; because on the part of the acting or cooperating subject (who offers himself for a shameful look), certain species of sin can arise, as was said above (n. 793) concerning pollution. - As regards scandal, see n. 512.

From what has been said it follows that the exercise of certain arts excuses from the guilt of sin as regards looks at a less honorable thing. But which art excuses is not the one opinion of all. - Certainly the art of the surgeon or physician excuses; for exercising it, looks of this kind, for the sake of study or duty, exist as necessary, as is clear.

But whether the art of the painter or sculptor, for producing honorable works, excuses of itself, so that painters or sculptors can use as a model a nude woman, the private parts alone being covered (or the less honorable parts), is sharply disputed. It seems to us that those authors think more rightly who declare means of this kind, employed for excellent art, to be licit of themselves, provided that, more strictly than in another matter, safeguards are employed. The reasons are: 1. The arts of which there is discussion are necessary for the better being of society. - 2. The means mentioned above are very useful for the end; indeed, as experts testify, necessary for a perfect work; because if these are lacking, uniformity in the work will easily be present, and that exact proportion and harmony of all things, which are essential in the beautiful, will not be attained so quickly and so accurately. - 3. There is added, on the part of beginners (disciples), necessity in academies, where such models are employed, of completing their studies; from which there afterward follows a great difficulty of employing another method in their labor.

The safeguards to be employed more strictly than in another matter are the following: 1. Let the painter or sculptor not use such models except insofar as they need them. - 2. Let the nudity not be extended beyond necessity. - 3. Let the will make use of spiritual remedies, as is clear of itself.

From these things conclude: a) Painters are excused who cannot abstain from attending such academies without grave inconvenience.

b) Directors of academies are excused who, for necessity, expose such models. - This, however, we would not have said concerning directors of a private school, in which, besides other sciences, certain things concerning the art of painters are also handed on (Ami du Cl., 1910, p. 852).

c) Authors are excessively severe who accuse indiscriminately of grave sin women serving as models from tender age. Sins, if any are committed by those looking, are not to be attributed solely to these women themselves, but sometimes rather to the malice of those looking. - Cf. Ballerini-Palmieri, n. 44; Berardi, Prax. conf., n. 930; Genicot, I, n. 407; Noldin, n. 56; Tanquerey, n. 31; Gopfert, II, n. 235; Piscetta and others.

1. If, however, in some region the custom of swimming without any clothing has been introduced, habituation can effect that pleasure is less easily excited. - As regards those who use baths, as they say, of air or sun, for strengthening health and increasing the vigor of the nerves, of themselves, with safeguards employed, they act licitly. The safeguards are the following: while a reasonable end stands, let curiosity with respect to oneself or another be excluded; let at least the private parts be covered. It would be better if a very thin and ample garment were employed, clothed in which the patient would attain the intended end equally easily. - The modern theory concerning the opportunity of accustoming the eyes to the sight of the nude is altogether to be rejected. It smacks of the sense and luxury of pagans. Cf. Ami du Cl., Morale des artistes, 1912 and 1913; Linz. Quart. Schr., Nacktkultur, vol. 61, p. 530; Walter, Der Leib in seiner Bedeutung (passim).