§ 1. On Pollution

790. Definition. Pollution (or softness, masturbation, from disturbing by hand) is the effusion of human semen, without congress with another. Here by the name semen there is understood not only semen properly so called, such as the semen of a man, but also improperly so called, such as the semen of a woman or of boys or eunuchs, which ordinarily is not produced unless pleasure has reached its final terminus. Cf. n. 763, 3.

We already said (ibid., 6) what distinction is present between male pollution and distillation.

Division. Pollution can be: either voluntary in itself, or directly, as masturbation; or voluntary in the cause, or indirectly; or involuntary, which happens especially in sleep.

791. Principles. I. The sin of pollution essentially consists in this, that it is completed lust against nature; in other words, that it is "the complete use of the genital members outside concubitus." This is the common opinion among theologians and the much more probable opinion. For all agree in this: that pollution is a sin against nature; but the note must be designated by which it is diversified from other sins of lust, and this consists in this, that there is had effusion of semen without concubitus, and indeed perfectly satisfying of concupiscence, through acts that can no longer be ordered to procreation (Van Roey, Quaest. de 6 praec., p. 17). The same is established from the authority of theologians (cf. Eschbach, c. IV, where many things are given; Genicot, I, n. 396) and from the common doctrine concerning virginity.

792. II. Directly voluntary pollution is always a mortal sin; so that it is never licit directly to procure it. Theologians agree unanimously, so that "no Catholic appears who contradicts" (Cajet., 2.2, q. 154, a. 12). It is established: 1. From Scripture (1 Cor., 6, 10): Neither the soft shall possess the kingdom of God (likewise Rom., 1, 24 and Gen., 38, 9). 2. From reason: the primary reason, which avails as much for males as for females, boys, and eunuchs, is that (as we proved above n. 768) it is wicked directly to seek carnal pleasure outside the legitimate use of matrimony. But pollution is direct lust and carries with it the most vehement venereal pleasure. Therefore it is intrinsically evil. But this pleasure, because it satisfies the appetite and is physically complete (cf. the preceding number), differs in species from non-consummated pleasure, which can still be ordered to procreation; hence in confession it is to be distinctly accused (cf. Lehmkuhl, II, 1039, 3).

Another reason accedes, which up to the end of the sixteenth century was judged to avail for all, but today is judged valid chiefly for males, namely: pollution frustrates the end intended by nature, which ordered the effusion of semen, especially in the man, solely to the good of the human race, that is, to the generation of offspring. Finally it is confirmed from proposition 49 condemned by Innocent XI: "Softness is not prohibited by the right of nature; hence, if God had not forbidden it, it would often be good" (III, 467, 476; cf. Sanchez, l. 9, disp. 17, n. 15).

793. III. All pollutions, according to themselves, are of the same species, in whatever mode they happen, if they happen without concubitus. Thus commonly, against certain authors who think that pollution in females is not of the same species as in males. Reason: in any pollution there is had the same special note that we indicated in the first principle.

We say according to themselves: because by reason of circumstances other malices distinct in species can be joined. These circumstances are taken: 1. from the part of the subject, for instance if one having a vow of chastity is polluted, sacrilege is added; if married, adultery; 2. from the part of the object imagined or desired: thus pollution has joined to itself the species of fornication, adultery, etc., if it happens with the desire of sinning with a girl, married woman, etc., or with pleasure concerning concubitus with such a person; 3. from the part of the accomplice: if someone is polluted by another's touches, he sins both by reason of his own sin and by reason of the other's sin, i.e. by reason of scandal, seduction, or cooperation. Hence, if the accomplice was a married person, or bound by a vow of chastity, or a blood relative, this circumstance also is to be disclosed in confession; but not, according to the more probable opinion, whether it was a man or a woman; because when concubitus is not had, there is not of itself affection toward sex, but toward pollution (III, 416); 4. from the part of place or thing, for instance if a sacred thing is taken or pollution happens in a sacred place (cf. n. 788, 789).

From these things you will gather: 1. Not even for conserving life will it be licit directly to procure pollution for oneself; likewise it is not licit by touch, posture, etc., voluntarily to promote pollution begun. Yet movements that arise from the muscles while involuntary emptying is standing are not counted among deliberate movements. Cf. Lehmkuhl, I, 1042, note.

2. "No concern is to be had about the various modes applied to pollution. For whether a man uses imagination alone, or the sight of a shameful thing, or touches, or other means...; similarly whether a woman procures for herself the highest pleasure by compression of the thighs alone, or by handling of the clitoris, or by introduction of fingers or some instrument into the vulva,

whether penetrating more deeply, she solicits the very neck of the womb by more shameful itching, one crime is present in all these modes of acting, namely pollution" Lapellas, de Castit., P. 3, sect. 2, c. 1.

3. Similarly, he who is polluted by touching a sleeping person, or one incapable of deceit, or an animal, or an inanimate thing, provided affection toward sex or concubitus is absent, contracts only the malice of pollution.

794. Practical Rules. 1. Those polluting themselves should also be asked about immodest touches separated from pollutions, and they should be admonished that such touches are mortal sins, namely by reason of the proximate danger of falling into pollution or into venereal pleasure (III, 454; Praxis, n. 41).

2. From boys and girls one should not ask whether effusion of semen was present, or great pleasure: for it is better that something be lacking in the material integrity of confession than to give knowledge of those things that are unknown, or at least to sharpen dangerous curiosity (H. Ap., tr. ult., n. 37). Yet let the confessor know what skilled physicians say, namely: that girls, although naturally less prone to venery than boys, give themselves earlier to masturbation, on account of an itching in the private parts so easily existing among them (Antonelli, II, n. 246 ff.; Bossu, Anthropol., II, p. 48).

3. It is never to be asked of women whether pollution was present; for the question is useless. They are held polluted when from vehement movement of the organs great pleasure arises in them; once this is completed, the venereal appetite is satisfied and rests. Hence it suffices if they are asked whether they have satisfied themselves in a dishonorable manner, or have fulfilled passion (Scavini, I, n. 778, adn.).

4. If boys ask about this or that sin concerning which they have heard in preaching, one must respond either by general words, by inspiring horror of this sin, or by turning the mind away to other things.

5. If someone, most miserably agitated by pleasure for hours, indeed for days, by help of a light action that of itself does not tend to pollution, for example by placing leg over leg, procures emptying for himself, do not condemn him a priori of the guilt of directly willed pollution, provided the intention of pollution is lacking. In this manner of acting, there is present rather licit permission than volition (Lehmkuhl, I, 1042).

The question of the imputability of indirectly voluntary pollution is not to be confused with the question, although related, concerning the danger of consent.

Indirectly voluntary pollution is that which, at least confusedly foreseen, comes from an action more or less influencing it, and voluntarily posited.

795. Principles. I. Indirectly voluntary pollution is imputed unto fault when no reason of necessity or utility is given for positing the action from which it is foreseen as about to follow. But the fault is grave or light according as the action, posited without sufficient reason, gravely or lightly influences pollution. This is established from what was said concerning the indirect voluntary (n. 314-315).

Hence: 1. It is a grave sin whenever the action that is posited without necessity is a proximate or direct cause of pollution: as, for example, reading or hearing of very shameful matters, voluntary and lingering sight of entirely obscene things, a prolonged conversation with a girl inordinately loved (at least on account of the danger of consent), injections, shameful and lustful touches, especially on another's body, attentive thought concerning concubitus, etc. For these of themselves gravely influence, and he who posits such a cause, adverting to the danger of pollution at least confusedly, by that very fact wills the effect connaturally joined to it, even if he does not intend it (III, 424-426, 482; H. Ap., IX, 33).

2. It is venial when the action that is posited without necessity and without utility is a remote cause of pollution, i.e. such that danger is rarely or by accident joined to it. - Actions of this sort are: curious sight of a beautiful woman, or of an indecent picture, or of the coitus of animals (provided the sight is not prolonged), curious reading of a lightly shameful book, and similar things, which in the genus of lust are venial sins. Except if someone knew that pollution frequently comes to him from there; because then from that special disposition these would be, with respect to himself, a proximate cause of pollution¹ (cf. n. 769).

Yet it would be said more mildly "if the causes (in the genus of immodesty) were altogether light, as would be sight of the honorable parts of a woman, lightly shameful reading, conversation with a woman not prolonged, or lightly obscene; because it is as if morally impossible commonly to avoid all these causes" (III, 484).

3. Likewise, pollution is imputed to venial fault if the cause is indeed mortal, but not in the genus of lust, such as drunkenness or gravely sinful intemperance; because such a cause is judged to influence not of itself, but rather from the weakness of nature, and by accident² (H. Ap., IX, 35).

796. II. Indirectly voluntary pollution is free from every fault, if there is present a sufficient reason for positing its cause, with all consent to venereal pleasure and its danger removed. This is established from what was said concerning the indirect voluntary, n. 315. But the reason of acting is reputed sufficient when it is proportionate, i.e. grave for proximate danger, light for remote danger. Thus any reasonable cause of necessity, utility, or convenience excuses from a light influence (even in a shameful genus). Cf. III, 483; H. Ap., IX, 34, 35; Berardi, Theol. mor., n. 760.

Hence, it is not of itself a sin: for the sake of recreation to ride; to take heating foods temperately; to perform gymnastic exercises; to lie in bed in a certain posture; from an honorable cause to speak with a person of the other sex; to kiss or embrace a relative according to the custom of the country; to serve the sick; to help them in baths; to exercise the surgical art; to hear sweet singing; to hear the confessions of the faithful, and similar things; although pollution is foreseen as about to follow by accident, provided it is not intended, and there is present a firm purpose of not assenting to it, if perhaps it comes. See also n. 810.

Note. Where, besides the danger of material pollution, some danger of formal consent is given, a graver reason and special caution are necessary, as was said n. 375. - See n. 800, concerning cautions or remedies to be applied.

797. Principles. I. Involuntary and natural pollution is free from every fault. The reason is evident of itself. Cf. St. Thom., 2.2, q. 154, a. 5; 3, q. 80, a. 7. It is called involuntary and natural: namely that which, without any cooperation (neither direct nor indirect) of the will, comes from merely natural causes and can stand with pleasure. Thus pollution sometimes arises from the superfluity of nature, weakness of the organs, excessive heating of the body, etc. Directly to intend and procure nocturnal pollution is mortal (Genicot, I, n. 400).

798. II. There is not of itself an obligation of restraining pollution occurring spontaneously; provided both consent to pleasure and its proximate danger are absent (which each one can judge from past experience). The reason is both because it is most difficult to restrain it once begun, and because man is not held to impede this natural effect with danger of a graver temptation or of another inconvenience (cf. n. 353, q. 2). - Yet it is expedient for the health of the body to restrain or impede it, especially for those who are weakened by frequent pollution (III, 479).

St. Alphonsus notes: 1. He who suffers pollution ought to take care that at that time he turns the mind away from pleasure, and devoutly and trustingly invokes the Most Holy Names of Jesus and Mary, so that thus he may avoid consent. 2. He who, half asleep, takes pleasure concerning pollution is not to be condemned of mortal sin, since for mortal sin both full advertence and perfect consent are required. And the same is to be said of nocturnal touches (H. Ap., IX, 32).

799. What, you will ask, about distillation and carnal movement?

Resp. 1. "If it is with some venereal pleasure, or with movement of the spirits, it will indeed be mortal if it is not avoided, just as pollution is to be avoided. But if it happens without sense and movement, it can be permitted, as the emission of another excrement, but it can never be procured deliberately" (H. Ap., IX, 30). In other words: no concern is to be had about it, nor is there an obligation of omitting the causes of such effusion.

2. The same, with proportion observed, seems to be said of movement of the genital parts. If it is grave and lustful, it ought to be avoided, as pollution itself is, and with the same cautions applied; if light, and coming from an honorable action, or from weakness of nature, it is better to disregard it, and divert oneself to other things (cf. n. 322). - Generally it can be said that the same principles that are established concerning pollution have force here.

800. Note. Remedies for healing those accustomed to the sin of pollution are: 1. In the natural order, abstinence from warm or irritating liquors and foods; discreet mortifications; labor and weariness of the body; custody of the senses; prompt repulsion of shameful thoughts; flight from occasions, bad books, persons of the different sex, sadness, solitude, idleness, etc. They counsel also covering and compressing the moved parts with clothing (St. Alph., V, 8; Berardi, de Sexto, n. 772; Sani, de Sexto, n. 1885, I and II). 2. In the supernatural order, fervent prayer, and invocation of the Blessed Virgin Mary, especially in time of temptation, alms, but especially frequent approach to the sacraments. "I scarcely think there is another efficacious remedy than to use most frequent confession; for this sacrament is the greatest bridle, and he who does not use it, let him not promise himself amendment, except by miracle." Thus St. Alphonsus with Toletus (VI, 464). Cf. Antonelli, II, n. 176 ff., where many very useful things are given. See below (n. 1831) how one must act with the habituated and relapsing.