Chapter IV. Non-consummated Acts of Impurity

AS we saw above, mortal sin is always committed whenever venereal pleasure is directly sought or deliberate consent is given to it, even though the venereal excitement be little and stop short of consummated sin. In other words, there is no parvity of matter, as theologians say, in sins of impurity when the venereal pleasure is voluntary in itself. It follows from this that non-consummated acts of impurity such as immodest touches, looks, talk, reading, will be mortally sinful whenever they are indulged in with a view to exciting venereal pleasure.

Even though the excitement of venereal pleasure be not directly intended, yet immodest touches will be more or less sinful in proportion as they are more likely to excite venereal pleasure, and there is no just cause for allowing them. If there is a just and proportionate cause for permitting immodest touches and any venereal pleasure that may ensue is not intended or consented to, then there is no sin in them. When there is no good reason for allowing immodest touches, they will be mortally sinful if, as a general rule in normally constituted persons, they tend to cause great venereal excitement; otherwise they will be venially sinful.

(a) Touches upon the immodest parts of another person of the opposite sex are mortal sins, and indeed of another person of the same sex, unless they are done lightly in jest or wantonness. (b) To touch the genitals of brute animals, or the less modest parts of another person, of itself does not exceed a venial sin.

In the same way immodest looks may be gravely or venially sinful, or perfectly lawful, according to circumstances. When there is just cause for them and no harm is intended or consented to, they are lawful. If there is no good reason for them, and of their nature they tend to cause great venereal excitement, they are mortally sinful; otherwise they are only venially sinful.

(a) To look out of curiosity upon the private parts of a person of the other sex, or upon human intercourse, is a mortal sin, unless it be done very briefly, or from a long distance, or if the one looking is old, cold of temperament, or accustomed to such things, because such persons are little moved. One who out of curiosity looks at obscene pictures, which are not wont to move so strongly, is more easily excused from mortal sin.

(b) Of itself it does not exceed a slight sin to look out of curiosity upon animals coupling, upon the less modest parts of a woman, or upon the private parts of one of the same sex.

(c) The aforesaid acts are free from fault if they are performed for a proportionate usefulness or necessity.

Similarly immodest conversation will be mortally sinful if it is about very obscene subjects between young persons, especially if they be of different sexes. It will be venially sinful if the subject be less objectionable, or if a dirty joke is made in passing. The confessor may, asa rule, presume that grown-up penitents, especially if they be married, who accuse themselves of immodest talk, are only guilty of venial sin; and so he may spare himself and them any questioning on the matter.

The reading of very obscene books without any good reason can hardly be excused from grave sin, unless by experience the reader knows that they have little or no effect upon him, and this should not be lightly presumed. Reading novels in which the passion of love is depicted in warm colours is very dangerous, especially for the young, and unless there is some good excuse for it can hardly be without some sin. This will all the more be true of novels which are suggestive of evil, and fill the mind with dangerous thoughts.

The morality of kissing and embracing is regulated by the same principles as the above. Kissing in the ordinary way of greeting or leave-taking between relations and friends, according to the custom of the country, as theologians say, is of course harmless and allowed. Even if such marks of pure affection or civility unintentionally sometimes cause venereal excitement, no notice should be taken of it.. Apart from this, kissing and embracing, especially between different sexes, naturally tends to cause venereal excitement, and is more or less sinful. Mortal sin will be committed as a rule by indulging in passionate and prolonged embraces and kisses; otherwise the sin will be only venial. Those who intend marriage and are already engaged to each other have an excuse for showing each other the ordinary signs of affection, but they should use their privilege with due caution and Christian prudence. As a rule, little harm will be done if they have a witness of their conduct, or if they only permit themselves to do what they would do if such a witness were present.

Non-consummated sins of impurity are specifically distinct from consummated sins, in the same way as attempted homicide is specifically distinct from homicide. Impure touches, however, and lascivious kisses and embraces contract the malice of the circumstances of the object, just as consummated sins do. For, just as fornication with one bound by a vow of chastity or with a relation is not simple fornication, but contracts the malice of sacrilege or incest according to the circumstances, so impure touches of the same persons would also be sacrilegious or incestuous. The reason is because sins receive their specific malice from the object, and sins of touch take their malice from the concrete object as it exists with its special circumstances.

Impure speech and looks, on the contrary, do not seem to contract the malice of the circumstances of the object, for such sins are affected by the general character of the object only, and not by its special circumstances. This, at least, is the opinion of many theologians.

It is a disputed point among divines whether impure touches, looks, talk, or reading, are specifically distinct from each other apart from any difference in the object. Would it, for example, be sufficient to say in confession, “I committed a sin [by indulging in venereal pleasure by myself,” without mentioning whether it was procured by touch, or look, or other means ? Although the common opinion is that such a general form of self-accusation would not be sufficient, and that the penitent must say whether the sin was one of touch, or look, etc., yet the contrary view seems probable, for such imperfect acts are wrong, not precisely in themselves, but on account of their tendency to excite venereal pleasure. The reason, then, and source of their malice is the same, and so they would seem not to be specifically distinct as sins, though they are physically distinct acts.