Article Two. On External Sins, Immodesty.

51. Declarations. 1. In order that judgment can be made concerning the malice of external acts in particular, first the parts of the body must be distinguished with respect to honesty. Thus the honest parts are: face, hands, feet; the less honest, not base, are: breast, back, arms, legs; the indecent, base, obscene parts are: the genitals and the parts near them.

2. In external acts venereal pleasure itself is not found; those acts in themselves are not evil, but indifferent, and therefore can be performed both from a good end and from an evil end. But all by their nature are apt to excite base movements and the sense of delectation and therefore pollution; therefore they cast one into danger of sinning through consent to delectation and through pollution. Wherefore it is not licit to perform those acts without a sufficient cause, more or less grave according to the measure of the influence which they exercise in provoking delectation and pollution.

The true doctrine must be held, that base sights and touches are opposed to the sixth precept of the Decalogue not of themselves and by their nature, but only because they bring danger of venereal delectation, pollution, and danger of consent to it. Therefore if there were any, which indeed will rarely happen, who from these actions suffered no danger either of base movement or of consent to base delectations, those actions for them would contain only the sin of idle action, of sensuality, but in no way a sin against chastity. But insofar as non-consummated acts are performed either explicitly or implicitly from a libidinous end, they must be regarded as the beginning and commencements of the consummated venereal act. They are performed implicitly from a libidinous end if they have no other end of the one acting.

3. Acts of immodesty, both external and internal, differ in species from perfect or consummated acts, pollution and intercourse: for in the former either venereal delectation is not contained, or, if it is intended and perceived, in them there does not intervene the special malice of effused semen. Therefore it does not suffice to accuse impure touches if pollution was had.

But incomplete venereal delectation does not differ in species from complete delectation, n. 8; and just as pollutions considered in themselves are of the same species, so incomplete venereal delectations or carnal stirrings are all of the same species. Therefore one who provoked in himself or voluntarily admitted carnal movements and delectation need not confess in what way they arose: by thoughts, sights, touches, kisses, or impure speeches.

52. Their moral malice from the end of the agent. To determine the moral malice of acts of immodesty, attention must be paid to the end on account of which they are performed by the agent, and to the danger which they induce, of venereal stirring, pollution, and consent to delectation. As regards the first, outside marriage they can be performed for a fourfold end: a. from the intention of venereal delectation or from libidinous affection; b. from the intention of sensual delectation; c. from play, levity, and curiosity; d. from a just and reasonable cause.

a. If they are done from a depraved and libidinous affection, although of themselves they have little influence upon libido, as the sight of a woman, handling of the hand, etc., they are always a grave sin because of the gravely evil intention; therefore it makes no difference whether the acts themselves are more or less base.

b. If they are done from the sole intention of sensual delectation, they are a light sin, unless they induce proximate danger of carnal stirring and of consenting to venereal delectation, as can happen if they are performed with some affection and delay.

a. In these acts had from sensual delectation alone, a twofold malice is found: that they are disordered, i.e. that they are not referred and cannot be referred to a rational end, and that they induce danger of venereal delectation and of consent to it; but each is a light sin unless the danger is proximate. Now the greater the affection and delay in those acts, the greater is the danger of venereal delectation and consent; indeed a longer delay with which they are performed is frequently a sign not only of great affection, but also of a libidinous soul, although a just cause for performing them is present, e.g. for giving a kiss. Therefore touches, kisses, embraces, if without a reasonable cause they occur on account of sensual delectation alone, are of themselves light sins.

b. St. Alphonsus teaches, n. 416, that there is no smallness of matter in sensual delectation, e.g. in the touch of the hand of a woman, as there is in the touch of a smooth thing, e.g. of a rose or silk cloth, because it is impossible that sensual delectation be intended and venereal delectation not also be intended, or at least because it is mortal to expose oneself to the proximate danger of consenting to venereal delectation; and one who acts from the intention of sensual delectation exposes himself to this danger. Therefore he denies that touches and kisses among young persons of diverse sex, had on account of sensual delectation, are venial sins. But it seems that it must be admitted that actions of this kind can occur on account of sensual delectation without intention and proximate danger of libido or of venereal delectation or of consent to it. For sensual delectation indeed disposes toward venereal delectation, but does not include it; therefore it can happen that sensual delectation alone is intended, both if venereal delectation is explicitly excluded and if it is only not thought about.¹

c. If they are done from levity, play, or curiosity, and therefore briefly and cursorily, although of themselves they can excite very strongly toward libido, as base sights or touches, they are a light sin, both because curiosity is light and because the influence upon base movements in these is light and remote.

d. If they are done from a just cause, even if a sense of delectation or even pollution is excited beyond intention, they are no sin, provided consent is absent. A just cause of positing them is: decency, utility, necessity. But the more modesty is injured, the greater the cause is required which excuses the immodest action; hence only necessity excuses a gravely immodest action, as to look at or touch the indecent parts of a person of the other sex, as in physicians and surgeons.

¹ Cf. Sporer-Bierbaum, III, tract. 10, n. 686 f.; Elbel-Bierbaum I, pr. 4, n. 183 ff.

53. Their moral species. External acts of immodesty are: sights, touches, kisses, embraces, speeches, songs, readings. Now if their moral species is treated, the question properly concerns sights and touches: for kisses and embraces are reduced to touches, but speeches, songs, and readings had from the intention of venereal delectation are of themselves the same sins as thoughts and desires which are fostered interiorly while the words are spoken.

Between sights and touches this difference must be noted, that sight is not so material and concrete, and therefore easily abstracts from the circumstances of the person as such and regards that person as a man or woman, not as married, sacred, or related by blood; but touch by its nature is more material and concrete, and therefore does not abstract from the circumstances of the person who is touched.

a. Sights and touches performed on account of venereal delectation are not sins of diverse species; therefore in confession it need not necessarily be asked whether venereal delectation occurred from touch or from sight or from a depraved thought, unless the touch was done on another, and this on account of cooperation.

Although sight and touch differ essentially by reason of the act, because they proceed from essentially diverse faculties and tend toward diverse objects, by reason of moral malice they do not differ specifically: for their proper malice consists in the venereal delectation sought through them, which does not obtain a specific difference from the fact that it is procured by this or that sense or mode, but is of the same species in all these acts.¹

b. Touches, kisses, embraces, which from a depraved intention are done on another, are sins of diverse species according to the diversity of circumstances in the persons who are touched indecently; for since touch attains the person materially and in the concrete, as happens in the very acts of lust, they are of diverse species, just as the perfect acts to which they are naturally ordered.

Therefore touch on a person of the same sex and touch on a person of diverse sex differ in species: for the latter by its nature is referred to fornication, the former to sodomy. Touch on an unmarried person and touch on a married person differ in species: for the latter naturally tends toward adultery, the former toward fornication. Hence in confession the object of the touch must be explained.

c. But base sights which from a depraved intention are done on another, unless desire is added, are not sins diverse in species according to the diversity of circumstances in the person who is seen. For sight attains the object less materially and concretely than touch, so that ordinarily it abstracts from the circumstances of the person, unless the libidinous affection is borne precisely toward such a person. Therefore in confession the quality of the person basely seen, whether she was related by blood, married, sacred, etc., need not be declared.

Nevertheless a base sight of a male and of a female differ in species, and therefore also venereal delectation sought from the base sight of a male or female: for sight can indeed abstract from the circumstances of the person, but not from the diversity of persons; wherefore sight of a male is referred to intercourse with a male, sight of a female to intercourse with a female.²

¹ Cf. St. Thomas II-II, q. 154, a. 4; Bucceroni I, n. 783.

² Cf. Ballerini-Palmieri II, n. 969 ff.

54. Their moral malice from danger. To determine the moral malice of acts of immodesty which are done without the direct intention of procuring venereal delectation for oneself, attention must be paid to the danger which they induce, more or less proximate, of venereal stirring and pollution, or to the influence which they exercise in exciting libido. Therefore those acts are grave sins which proximately and notably influence toward exciting libido; those acts are light sins which remotely and lightly influence toward exciting libido.

a. To determine this influence, three things especially must be considered: a. the nature of the acts; for some acts of themselves and by their nature stir gravely, others only lightly; b. their various circumstances: for acts which are done with lingering delay and are repeated more often excite much more than acts which are done in passing and only once; likewise acts which are done vehemently and with great ardor stir more than acts which are done lightly and calmly; c. the disposition of the agent: for acts which excite some vehemently stir others little because of subjective disposition. Therefore concerning each act of immodesty one must judge which ordinarily influence gravely and proximately, which lightly and remotely, upon venereal stirring and upon pollution, and therefore which ordinarily are grave and which are light sins.

b. Although corruption of morals for the most part arises from obscene conversations: evil conversations corrupt good morals,¹ nevertheless things heard influence the phantasy, and therefore the stirring of the flesh, less than things seen; but most of all and most efficaciously the flesh is solicited from touch.

¹ 1 Cor. 15, 33.

55. On touches. 1. In one's own body. a. To touch oneself in the indecent parts for the sake of necessity or utility, for curing an illness, for driving away itching, or for wiping away filth, consent to delectation perhaps arising being excluded, is licit, although carnal movements, indeed even pollution, follow.

But it should be advised: a. that as far as can be done touches of this kind be performed in passing and mechanically, with thought turned to other things; b. that one cease from touches when the movements become more vehement.

b. To touch oneself in the indecent parts without a just cause, but short of a depraved affection, in those who know that they are not stirred by touches of this kind, is not a sin, at least in the genus of lust. But for children touches of this kind, especially while they are lying in bed, must be severely forbidden on account of the destructive consequences of this matter. But those who for a longer time without cause touch themselves basely ordinarily excite carnal movements and venereal delectation; indeed for the most part they do this from the depraved end of delectation or pollution.

2. In another's body. a. To touch a person of the same sex in the indecent parts without a just cause is grave, even if it is done mediately only over clothes, because it stirs much. The same must be said a fortiori of a touch of this kind on a person of diverse sex. Nevertheless, the libidinous intention being excluded, if it is done only in passing and without delay, from levity or play, it is not a grave sin.

a. Touches of this kind had among the impubescent from levity or play and without delay are not grave sins, because at this age they are not accustomed to excite stirrings.

b. Authors who excuse from mortal sin indecent sights or touches on a person of diverse sex done from curiosity suppose that both danger of consent to delectation and danger of pollution are absent; but in truth the circumstances in which each of these dangers is absent will be rare.

b. To touch a person of the same sex in the less honest parts, a depraved intention being excluded, will scarcely be a sin, at least a grave one; but to touch a person of diverse sex in the less honest parts can scarcely be excused from grave sin, unless it is done very much in passing, from levity or play, on the arm or shoulders. For although touches at the beginning are done on account of sensual delectation, for the most part it is impossible that carnal movements, indeed pollution itself, should not follow from them.

c. To touch a woman on the breasts, even if it is done by a person of the same sex, is not excused from grave sin, because it stirs very much and therefore induces danger of pollution and consent.

d. To touch a person, even of diverse sex, in the honest parts, if it is done from a reasonable cause, is not a sin; if it is done without a reasonable cause, even with some delay and affection, a depraved intention being excluded, of itself it is a light sin, but it easily induces grave danger.

e. To touch a beast in the indecent parts ordinarily is not a grave sin unless it is done from a libidinous affection; nevertheless if the touches are continued deliberately, especially if it is done even to the pollution of the animal, ordinarily it is a grave sin, both on account of the danger of consent to base delectation, which easily arises in the one touching, and on account of grave danger of one's own pollution.

56. On kisses. 1. Lingering kisses, often repeated, impressed with great affection between persons of diverse sex, ordinarily are grave sins, because they stir very much; besides, they often proceed from libidinous affection: for among the unmarried they rarely have another cause.

Nevertheless it can happen that they are not grave sins. Thus if someone, for example, about to depart elsewhere, kisses a person of diverse sex, related by blood or well known, more often or lingeringly from sensual affection, but does not care about the carnal movements which perhaps he experiences and does not consent to them, he does not sin gravely: for a legitimate cause is present and both libidinous affection and consent to pleasure are excluded. Since nevertheless due moderation is lacking in the use of a licit action, a venial sin is committed; but kisses and embraces of this kind, repeated and lingering, between parents and children, which are done as a sign of special love, are free from all fault.

2. Decent kisses, which are done according to the custom of the country, for the sake of courtesy, friendship, kinship, or for signifying and increasing honorable love, even between persons of diverse sex, are licit, although carnal movements are excited, provided consent to venereal delectation is avoided. The same must be said concerning embraces and handling of hands.

3. Decent kisses, embraces, hand-pressures, which are done from play, levity, or even from sensual affection, with no cause of necessity or utility making them honorable, are light sins, if venereal delectation either does not arise or arises without foresight, and if, on account of the danger of consent and pollution, there is cessation from those actions when delectation of this kind is perceived.

Likewise it is a venial sin if decent kisses, touches, embraces are done from sensual affection, n. 7, by which someone, for example, follows after an impubescent boy or girl on account of beauty. This is not mortal, because depraved intention and proximate danger of exciting delectation or pollution are lacking; nevertheless it is not without fault, because a reasonable end is lacking. But because the passage from sensual delectation to venereal delectation is easy, these acts committed from sensual affection are grave sins if they are done lingeringly and without a just cause among pubescent persons of diverse sex and there is no cessation when the increasing delectation is already perceived, because they induce grave danger of pollution, indeed of consent.¹

4. Kisses on the less honest parts, and especially on the indecent parts, are a grave sin, because they stir very much. Besides, these can scarcely proceed except from libidinous affection, since a reasonable cause for kissing those parts can with difficulty be imagined.

¹ Cf. Ballerini-Palmieri II, n. 976 ff.

57. On sights. 1. To look at oneself in the indecent parts from necessity or utility, depraved affection being excluded, is nothing. To do this from curiosity or levity, consent being excluded, is venial, because one's own parts move less; nevertheless it can be mortal if it is done lingeringly without necessity. To look at the less honest parts of one's own body even without cause is not a sin, at least in the genus of lust, because this does not stir.

2. To look at a naked person of the same sex, for example one swimming together, in passing from curiosity, is venial, because ordinarily it does not move much; but to look seriously, deliberately, and lingeringly at a naked person of the same sex even from curiosity alone is mortal, because by its nature and proximately it excites libido.

a. Nevertheless it must be required from those swimming together that they do this with the indecent parts covered, unless somewhere, as in England, in the East, common usage bears that they swim even with the indecent parts uncovered: for those accustomed to sights of this kind are stirred with more difficulty. In like manner the custom of certain regions brings it about that images and statues representing naked persons, angels, are looked at without danger, unless it is done studiously and lingeringly.

b. Boys and girls who from levity or curiosity uncover the genitals to one another must be gravely reproved: for although this at that age is not mortal, nevertheless it diminishes chaste modesty and disposes and leads to further things.

3. To look at the less honest parts of a person of diverse sex of itself is not mortal, because it does not notably excite; but a long-lasting sight of this kind cannot be excused from mortal sin. Likewise to look at a person of diverse sex in the indecent parts, even only from curiosity, is mortal, because this ordinarily much excites corrupted nature. There must be excepted a sight which occurs very much in passing and almost unexpectedly, or which is done briefly and from a distance; likewise the sight of a naked infant of diverse sex.

4. To look at statues or images of either sex plainly naked, without reason of necessity or great utility, with fixed, serious sight and with some delay, is a grave sin, because they much excite the rebellion of the flesh, unless perhaps they are very ancient statues which, as experience testifies, do not stir so much. But if indecent statues and images are looked at without cause in passing and cursorily, it is venial, because sights which are not intense and with delay do not excite much.

5. To look at the base parts or the intercourse of animals from curiosity without libidinous affection is venial, especially if the animals are smaller, as birds or dogs, and if they are looked at only in passing, because this is not accustomed to excite pleasure much. To look at human intercourse is a grave sin, unless it is done briefly and from a distance.

Necessity excuses those joining domestic animals, as bulls and horses, even if stirring of the flesh or even pollution should arise, consent being excluded; but this office, as far as can be done, must be entrusted to married persons or older persons, who are not so inclined to venereal things as young persons.

Note on works of art. From these things must also be taken the principle to be observed by artists, whether painters or sculptors, in the representation of the human body. For art is not exempt from the observation of the natural and divine law, but on the contrary is plainly held to the moral laws in producing its works. It is easily conceded that the human body in itself is honest and beautiful, but nevertheless apt to excite venereal sense in others. Therefore since it is prohibited by the moral law that anyone by his actions solicit others to sin, it must be said to be prohibited that those parts of the body be exhibited naked and uncovered which commonly excite those looking at them toward libido. Nor can it in any way be conceded that bodies, if you abstract from the not yet developed bodies of infants and from the withering bodies of old men, can be exhibited by artifice, stylization, idealization, in such a way that, although naked, they do not stir carnally.

58. On speeches. 1. To speak base things can be sinful in three ways:

a. by reason of the end, if someone speaks base things from a libidinous affection for taking venereal delectation, or for seducing another to sin;

b. by reason of the danger of exciting base movements or even pollution and of consenting in it;

c. by reason of the scandal which is furnished to those hearing, especially if they are of younger age.

Therefore he commits a grave sin who speaks or sings base things from the depraved end of delectation, or with proximate danger of consenting to delectation, or with grave scandal of others.

2. To speak base things, if the words are lightly obscene, or indeed gravely so, but are uttered for the sake of play for vain recreation, as is done by workmen while working, is light; indeed even if from levity very obscene conversations are mixed in, e.g. concerning the conjugal act, concerning means of impeding generation, concerning the genital members especially of the other sex, concerning the mode of polluting oneself, concerning the mode of generating, etc., they are not always mortal, because as experience testifies they frequently excite nature little.

3. From boasting to narrate grave sins perpetrated by oneself, and to adorn this with very obscene words, is grave, and ordinarily indeed in three ways: by reason of joy concerning an evil thing, by reason of scandal, and by reason of the danger of impure delectation, especially if the conversations are drawn out longer.

4. To hear base speeches is a grave sin if the hearer by his manner of acting provokes gravely base speeches, or if from a depraved affection he is delighted by them. But one who from human respect smiles or even mixes in some word, likewise one who from curiosity hears such things when he could easily leave, does not sin gravely.¹

5. To sing songs even very obscene is not always a grave sin, namely if it is done from levity or on account of vain solace; for since the things which are sung from this end ordinarily do not stir gravely, proximate danger of grave sin can be excluded.

As regards obscene words, penitents must be asked before whom they uttered them: before adolescents or more grown persons, before unmarried or married persons, on account of scandal; for the unmarried are more easily scandalized than the married, boys and girls more than adults. But it is not fitting for the confessor to ask penitents who accuse themselves of depraved conversations what they said. Wherefore, for making judgment concerning the gravity of this sin, after the question has been made whether the conversations were very indecent, he should rather presume the gravity of the sin from the condition of the penitent. Thus it must be noted that base speeches which married persons have among themselves are rarely grave sins; but base speeches which young persons have among themselves, or married persons with the unmarried, or a married person with an external person of diverse sex, can easily be grave sins, whether on account of depraved affection or on account of danger of consent to base movements, especially if the speeches are drawn out longer.

¹ Cf. Berardi, Praxis confess.^3, I, n. 921.

59. On readings. 1. To read books only lightly base, from curiosity or for the sake of recreation, without depraved affection, is venial: for the danger of depraved delectation is remote if the books are only lightly base.

The reading of novels which treat of loves in such a way that they are neither altogether chaste nor altogether obscene must be greatly dissuaded for young persons of either sex, since their reading weakens character, fills the phantasy with inept images, and universally disposes toward softness. By those who know by experience that from reading of this kind they suffer grave temptations or frequent pollutions, these books must be avoided under grave sin; otherwise they are not prohibited under grave sin, even if here and there stirring or even pollution follows, to which nevertheless consent is not given. Their reading is licit if it is undertaken from a reasonable cause, for erudition, for style, and temptations perhaps arising are rejected.

2. To read books, even if not very base, is ordinarily a grave sin, because reading of this kind, as prolonged for a longer time, ordinarily stirs gravely and exposes to proximate danger of base delectation and pollution.

If nevertheless someone read only a little from curiosity, or if he knew by experience that he was not stirred by such reading or that he did not consent to the stirring that arose, he would not sin gravely. Likewise young persons who from curiosity seek obscene words in dictionaries do not of themselves sin gravely.

3. To read books even only lightly base from a libidinous intention or with proximate danger of consenting to base delectation is a grave sin.

4. To read base books from a just and proportionately grave cause, proximate danger of consent to base delectation being excluded, is not a sin.

a. Therefore they do not sin who read obscene books for acquiring due knowledge for themselves, for correcting morals, etc.; likewise those who read obscene classical books on account of elegance of speech for perfecting style, though these books must not be handed over to young persons, provided they do not consent to base delectation.¹

b. It must be carefully examined whether the cause on account of which an obscene book is read is sufficiently grave: for the greater the danger of base delectation is, the graver the cause ought to be. Curiosity, likewise recreation, which can equally be taken from other innocent things, is not a just cause. Nevertheless stirring or pollution which is foreseen to arise from the study of medicine, anatomy, fine art, etc., consent being excluded, is not imputed as grave sin, even if the study is done without necessity from mere curiosity.²

¹ Cf. const. Officiorum ac munerum, n. 10.

² Lessius, l. 4, c. 3, n. 99.

60. Whether it is licit for painters and sculptors to look for a long time at naked persons of the same or diverse sex, who present themselves to them as a model (Modell stehen).

This certainly is not licit for painting or sculpting obscene things: for an evil end cannot make honorable a dangerous sight; but for painting or sculpting honorable things, insofar as it is necessary for the end of art, under certain conditions and with due cautions it is licit.

a. It is clear that both the persons who offer themselves to be looked at and the artists looking at them expose themselves to grave danger of sinning; wherefore these things are licit only insofar as they are necessary for the end of art. But artists contend that "studies" in the nude body are altogether necessary for the perfection of art, even honorable and religious art; and so this necessity excuses those sights.

b. The required conditions are: a. that the model be truly necessary; b. that the denudation not be extended beyond necessity, for the end of art can be obtained even if the wholly obscene parts are covered; c. that by employing cautions, especially prayer and the honorable intention of seriously devoting oneself to the study of art, danger of consent to delectation perhaps arising be excluded.

c. The use of models where these conditions are not observed is of itself a grave sin. Nevertheless, if for young painters who are compelled to attend academies for the sake of learning art, naked persons are proposed in academies as models without necessity, the young persons looking at such things indeed do not sin, provided they employ due cautions for avoiding consent, because they cannot abstain from them without being compelled to withdraw from the academies. Nevertheless, by reason of scandal and induction, both those who propose such things and the persons who offer themselves to be looked at sin gravely.¹

Whether it is licit to admit touches or kisses which are known to proceed from libidinous affection.

If the touches are of themselves indecent and are done without necessity, this is not licit, both because it is cooperation with the sin of another without a just cause, and because the one who is touched exposes himself to the danger of sinning: for not only to touch indecently, but also to be touched indecently excites pleasure. But if the touch or kiss is of itself honorable, and it is done publicly before others who do not notice the depraved affection of the other, it can be admitted if it cannot be declined without the other being defamed. But if it is done secretly, or if it can be prevented without one's own inconvenience or another's, it is not licit, since there is no cause excusing the cooperation.

¹ Cf. Genicot I, n. 407.