Article First. On the Nature of Lust.

5. Declarations. There is especially a twofold propensity implanted in man by the author of nature: a propensity toward the conservation of the individual and a propensity toward the conservation and propagation of the species. The means of conserving the individual is nutrition; the means of conserving and propagating the species is the commingling of the sexes in legitimate marriage. Just as the author of nature, in order more easily and more certainly to obtain the end of conservation, added the delectation of taste to nutrition, so in order more easily and more certainly to obtain the end of propagation, he added the venereal delectation of the flesh to the commingling of the sexes. Lust is the inordinate appetite or use of venereal delectation.

In this definition, by the words appetite or use, internal and external acts of lust are comprehended. It is inordinate because it is done against the end intended by nature, which is the generation of offspring, as happens, for example, in pollution. The venereal, or a venereal thing, is properly called that which proximately pertains to generation: intercourse, effusion of semen or pollution, and venereal delectation. If the venereal thing is taken more broadly, so that it comprehends the whole matter of lust, then to it also belong those things which dispose toward intercourse and pollution: obscene touches and looks and impure thoughts. Therefore, for declaring the nature of lust, it is preferable first to set forth a brief description, taken from the physiologists, both of the members and of the actions which serve generation.¹

1. The organs which in the male serve for accomplishing generation are especially three: the testicles, the seminal vesicles, and the virile member or urinary canal, which is also called the rod. And indeed in the testicles, after puberty has begun, the virile semen or sperm is elaborated; once elaborated, it is transmitted into the vesicles, in which, as in two receptacles, it is preserved until the time of ejaculating or eliciting it has arrived; but it is elicited through the urinary canal or virile member. The semen itself is a viscous humor in which little bodies are contained, which are called spermatozoa. Through the spermatozoa which it contains, the semen becomes prolific.

2. The organs which in the female are destined for generating a man are likewise numbered as three: the ovaries, in which from the years of puberty onward each month an ovule or germ matures; the uterus or womb, into which the egg, now mature and separated from the ovary, slowly proceeds; and finally the vagina, or a certain canal, which extends from the uterus to the external surface of the body. Its mouth is closed by a thin little membrane, which they call the hymen, and this hymen is called the seal or enclosure of virginity.

¹ Cf. Olfers, Pastoralmedicin^2 (Freiburg: Herder, 1893), p. 8 f. Eschbach, l. c., disp. 1, c. 2-5. Antonelli I, n. 76-90.

6. The act of generation. 1. The origin of a new man requires that the female egg be fecundated by virile semen; wherefore without union and commingling of each sex, a man cannot naturally be generated. This union and commingling of the sexes is accomplished by carnal intercourse or concubitus; namely, the man must insert the virile member into the female vessel or into the vagina and pour out semen into the inner parts of the uterus. By this twofold action, penetration of the female vessel and virile insemination, intercourse on the part of the man is completed. Now if the sperm of the virile semen is joined with the female ovule and penetrates it, the egg is fecundated, so that the organism of a human individual can be formed and developed from it. But since the female vessel is closed by the hymen, it is clear that in the first concubitus the virginal seal is broken by the virile member and therefore the virgin is deflowered.

From these things the distinction between active and passive generation is clear. Active generation consists in carnal intercourse, or in that action by which the virile member is inserted into the vessel, the vagina, of the female and semen is poured out there. Passive generation consists in the union of the virile semen with the female ovule in the uterus of the woman, or in fecundation. Therefore the man concurs toward generation by providing semen; but the woman concurs by supplying the egg to be fecundated by virile semen. If at the time of intercourse the woman has a mature egg and the semen of the man poured out in the uterus meets the egg, the semen is joined with the ovule, and in this way the egg is fecundated, whence conception, or the generation of a human individual, occurs.

2. The separation of virile semen and its effusion through the rod, whether it happens in intercourse or outside intercourse, is accomplished with a vehement commotion of the genital members and a sense of pleasure. Likewise, while the female in carnal congress with the man receives the virile semen, she herself undergoes irritation and commotion of the genital members, which ordinarily is followed by secretion of vaginal humor, which is joined with the greatest sense of pleasure. And this secretion the older authors indeed called female insemination, which happens sometimes before, sometimes after the insemination of the man. Women can experience the same commotion of the members, secretion of vaginal humor, and carnal pleasure also solitarily outside intercourse, and this pleasurable effusion they call female pollution. But the separation of the ovules and their passage into the womb, with nature itself guiding, is accomplished spontaneously in women without a sense of delectation or pleasure.

To the acts by which the commingling of each sex for the generation of a new man is accomplished, the author of nature added the greatest pleasure and delectation of all, and at the same time inserted into human nature a vehement concupiscence for that delectation, so that he might allure man to a thing in itself foul and burdensome in its consequences. Hence through carnal intercourse a twofold end is obtained at the same time: the generation of a new man and the quieting of concupiscence. The former is the primary end of intercourse, the latter the secondary. Therefore God ordered this carnal pleasure to the generation of a human individual, and therefore to the conservation of the species, just as he ordered the pleasure of food and drink to the conservation of the individual.

7. Venereal delectation, which is also called carnal or libidinous, is delectation arisen from the commotion of the organs and humors serving generation. By its nature it is an act of the sensitive appetite, to which the pleasurable sense existing in the genital organs is pleasing; but the pleasurable sense itself can also be called venereal delectation.

Delectation is defined as the rest or complacency of the appetite in a present or possessed good. Therefore, by its nature, delectation is an act of the appetite which takes complacency for itself concerning some good. Man obtains his good through the diverse powers with which he has been equipped: spiritual good through the higher powers, sensible good through the lower powers. He obtains it in this, that a power attains the object suitable to itself and is occupied by its activity about it. Now indeed, as often as any human power whatever, whether rational or sensitive, is occupied in acting about its object, delectation arises in the appetite: in the will indeed, if the intellect possesses its object; in the sensitive appetite, if sense possesses its object. But the power itself also rests in the object as in its own good, and the intellectual powers indeed rest in it spiritually, but the sensitive powers sensibly, i.e. possession of the object is joined with a certain grateful affection and sense of the power. Now not only the complacency of the appetite, but also that grateful affection and sense by which the power enjoys its object, pertains to delectation and constitutes its object. Therefore, according to the diverse nature of the goods which man seeks and acquires and possesses by means of his powers, diverse delectation is distinguished in the appetite, whether higher or lower.

a. Purely spiritual delectation is delectation which arises from knowledge of some thing, as when someone rejoices concerning knowledge, long sought, of some truth; or it arises from the thing known itself, as when someone rejoices concerning truth, whose beauty he considers with delectation. This delectation resides wholly in the will, to which the knowledge of truth or the known truth itself is pleasing, and morally it is good or evil according as that which is pleasing is good or evil.

b. Sensible spiritual delectation, which arises from a more vivid representation, but especially from sight or touch, an embrace or kiss, of a person loved with a tender but honorable affection, chiefly on account of spiritual qualities. This delectation resides in the will, but nevertheless it is vehement, so that it also redounds into the sensitive appetite, and it is joined with a commotion of the heart and blood. Delectation of this kind is accustomed to accompany the love by which a mother follows her son, a betrothed man his betrothed woman, a friend his friend. It is separated from carnal delectation; therefore of itself it is morally indifferent.

c. Sensible delectation is delectation arisen from the perception of a sensible object which is aptly proportioned to the sensitive power. By its nature this delectation is a grateful and pleasant affection which is perceived in the very organs of the senses, e.g. from the smell of a flower, from the sight of the sky, from the hearing of music, from the taste of sugar, from the touch of a smooth thing, etc.; and concerning this affection the sensitive appetite is delighted. Touch or sight in these things is pleasing, and indeed of itself without venereal commotion; therefore this delectation of itself is indifferent.

A twofold sensible delectation can be distinguished: purely sensible, which arises from an object which of itself is not apt for exciting the venereal sense, as delectation arisen from the smell of a flower, from the touch of a rose; and sensual, which others call sensible-carnal, which arises from an object which of itself is apt for provoking the venereal sense, as delectation arisen from the touch or kiss of the hand of a woman, boy, or girl. This also resides wholly in the sensitive appetite; it becomes more vehement if it arises from the sight, touch, embrace, or kiss of a person loved with tender affection, and it is joined with a certain commotion of the heart and blood; and although of itself it is not carnal, nevertheless it easily excites carnal commotion.

8. Distinction of venereal delectation. 1. Venereal delectation can be twofold: complete and incomplete. Complete delectation is that which satiates nature, namely which proceeds to the ultimate terminus which is possible in a venereal matter; incomplete delectation is that which does not satiate nature, namely which arises from base commotion without proceeding to the ultimate terminus.

a. If the organs which serve generation are excited, venereal delectation is perceived from their irritation and commotion. But every commotion of the genital members tends to this, that the semen be resolved and elicited. Now in the resolution and effusion of semen, whether it happens with intercourse or without intercourse, complete delectation is perceived; but if the commotion does not proceed to this terminus of effusion, incomplete venereal delectation is had.

b. Although boys before puberty do not yet have virile semen, nevertheless they are capable of complete carnal delectation: for from base commotion increased up to the ultimate terminus this delectation is perceived and is joined with effusion of urethral humor.

c. In the same way women, who do not have true semen, can perceive complete venereal delectation from commotion of the genital members. Delectation which satiates nature in women is for the most part joined with the separation of a certain vaginal humor, which nevertheless rather often is diffused into the interior parts, into the uterus or womb. This secretion of female humor, if it happens in intercourse, is called insemination; if it is provoked outside intercourse, it is called female pollution.

2. Complete and incomplete venereal delectation do not differ in moral species, but specifically constitute the same sin: for in incomplete venereal delectation the whole essence of this sin is found, namely true venereal delectation, which in complete delectation is increased only as to degree, unless the frustration of semen is added.

Therefore if those before puberty, especially boys, accuse themselves of dishonest touches, they are not to be questioned further; for since they are not capable of pollution, in dishonest touches, or rather in the venereal delectation which follows them, whether it is complete or incomplete, the lowest species of sin is already had.

9. Lust is defined as the inordinate appetite or use of venereal delectation.

a. The order of nature established by God is that the use of venereal delectation take place only in legitimate marriage and according to the laws of marriage: for delectation is for the sake of the act, and this delectation indeed is for the sake of the act of generation, which can licitly be accomplished only in legitimate marriage. Therefore lust consists in venereal delectation voluntarily admitted outside marriage, or indeed in marriage, but against the laws of marriage.

b. Delectation properly is in the sensitive appetite and has for its object the venereal sense; but the venereal sense is perceived in the very members which serve generation. Nevertheless, for the most part this same sense of libido is called venereal delectation. The sin of lust consists in its voluntary appetite or use against the order of nature.

c. Impudicity is voluntary occupation about those things which induce venereal delectation, whether by thought, or by sight, or by touch, kiss, embrace. Therefore in acts of impudicity venereal delectation is not contained, nor is it necessarily joined with them, but they bring on its danger and frequently in fact bring it on. Therefore lust, which is directly opposed to chastity, includes two things: impurity, or illicit effusion of semen, whether with intercourse or outside intercourse, and impudicity, or voluntary occupation about those things which induce to lust.

10. Division of lust. a. Some lust is consummated, in which effusion of semen intervenes; other lust is non-consummated, in which effusion of semen is not had.

b. Consummated lust either is according to nature, if the effect of generation is of itself possible; or against nature, if the effect of generation is of itself impossible.

c. Non-consummated lust either is complete, if it reaches the ultimate natural terminus; or non-complete, if it does not attain the ultimate natural terminus.

d. Non-complete lust either is lust properly so called, in which venereal delectation itself is had, or impudicity, in which venereal delectation is not had.

e. Impudicity either is interior, which consists in internal acts of the phantasy, intellect, and will provoking lust, or exterior, which consists in external acts provoking lust.

f. Lust by reason of intention is one thing directly, another indirectly, willed. The former is had when venereal delectation is intended in itself; the latter is had when in itself something else is intended, e.g. sight, reading, from which carnal delectation is foreseen to arise beside the intention.