Article II. On Solitary Onanism, or Masturbation

216. - First, the different kinds of masturbation are to be distinguished.

1. Dr. Francotte ¹ enumerates premature masturbation, in an infant or boy; the ordinary masturbation of adolescents, very frequent but nevertheless accidental, which is usually temporary; the extraordinary masturbation of the same, because of the duration by which it is prolonged into the years of full maturity; and late masturbation, which begins to rage after youth, indeed after mature age.

¹ De quelques points de morale sexuelle, p. 31.

The first, more than a moral vice, betrays a disease of the nerves; the second, being more moral, is corrected more easily; the third is of an ambiguous rationale, since it manifests either a moral vice confirmed by practice, or a nervous or psychological disease.

Finally, the fourth belongs either to those who, satiated with evil pleasures, begin out of a certain disgust to seek less natural devices of lust, or also to those whose nerves are badly affected.

2. Under another respect, one kind of masturbation indicates perverted venereal instincts (paresthesia), another a natural appetite which cannot be satisfied.

3. One kind solicits the will both by day and by night; another is suggested merely during intervals of sleep; another allures almost perpetually, another only after fixed intervals of time.

4. One takes its beginning from impure phantasies, while another seems almost physiological.

5. Finally, some yield at once to the temptation or suggestion, others only after struggle and resistance.

217. - The rationales of healing themselves are also found to be diverse. In some, health is restored suddenly and in one moment: upon hearing a certain maxim by which the soul is struck, or moved by a thought of one's own which has invaded the mind, the sick person completely breaks the habit. Something of this kind commonly happens on account of extraordinary circumstances by which, as it were, a new beginning of life is given: thus are corrected those who bid farewell to the world, those who begin to lead the clerical life, or even - but less often perfectly - those who receive holy orders, who celebrate betrothals, or who are captivated by honorable love for a pure young woman.

Others, on the contrary, are healed little by little and without perceiving it.

Some clearly apprehend the cause or occasion of health; others are healed without the cause or occasion being perceived.

Finally, some are healed forever, while in others, even after several intervening years, the disease or vice recurs again rather violently.

218. - Let us now set forth certain things concerning the general remedies for this most sorrowful disease:

1. This persuasion ought to be common to all who are truly guilty of the matter: that certain victory will be carried off by them, provided only that they continue to fight. The Apostle and the Council of Trent testify to this, in which the words of the Apostle are adduced: "God will not suffer you to be tempted above that which you are able. He will also make with temptation a way out, that you may be able to endure it" ².

² 1 Corinthians 10:13.

This is manifestly gathered from the promise by which the Lord joined infallible efficacy to prayer rightly made. Innumerable deeds of those who have entirely cast aside the worst habits demonstrate this.

The persuasion of victory is accustomed to add strength to those who fight.

2. Nevertheless, they ought to hold their vice in hatred, especially because of its sorrowful marks of offense against God, neglect of their own dignity, violation of the sanctity of the body, diminution of the will's dominion, and also because of its physical consequences. Yet in setting forth these bodily detriments, temperance and a just discretion of persons are necessary. "One must proceed with tact and measure. Without proclaiming the harmlessness of onanism, he [the physician] will take care not to make a scarecrow of it and not to furnish materials for a possible hypochondria. He will seek to awaken moral energies and to stimulate the powers of resistance; he will apply himself to combating nervous weakness, a possible origin of the evil." (Dr. Francotte, ibid.)

3. The chief thing is that the will acquire strength. In all that he does, from the moment when he becomes awake until going to bed, let the sick person become accustomed to acting with a certain firmness and strength; let him conquer himself; let him exercise Christian mortification ³.

³ Concerning the genuine manner of acquiring a firm will, Dr. Francotte, Causeries sur des questions d'hygiène morale, Liège, 1919, will be read with profit.

4. Does he wish to be cured with a sincere will? He must omit many things by which libido is aroused: a soft life; intoxicating drinks, foul speech, lascivious reading, immodest sights, and vain dreams.

219. - The parts of the confessor as spiritual physician and counselor seem capable of being described thus:

1. The confessor, insofar as he has the opportunity, will endeavor to discern the kind of vice, which we have shown to be varied.

2. He will then procure above all that these sick persons conceive a serious and uncommon will to conquer the habit. Therefore, he will receive them benignly; give them courage; indicate reasons for abhorring the evil; admonish them concerning the occasions to be fled; and impose nothing which is displeasing to them.

Yet let him not attenuate the guilt, but bring it about that they themselves willingly admit sufficient penance.

3. After they have returned two or three times, he will suggest that it will be useful for that contest to be ordered more deliberately. According as circumstances allow and the case requires, he will invite them to deliberate about the matter with him outside confession, yet secretly. But if they agree, he will investigate accurately the causes of the habit, which can arise from heredity, bad education, the skill of a corrupter, alcoholic excesses, or voluntary faults.

4. If any progress appears, he will congratulate them upon the matter, for care is especially to be taken that they never lose heart. Wherefore, since by the very necessity of accusation they observe their sins or moral defeats, let him command them also to attend to the victories gained and to indicate them to him.

5. Not rarely, whether for strengthening the soul or applying physical remedies, it will be very useful that a thoroughly approved physician be consulted at the same time; so that thus, by combined effort, the physician and the confessor may be able to provide a more efficacious remedy.

Both, by combined effort, will be able more efficaciously to command or apply the following things, in accordance with what was prudently said by the Reverend Father Gemelli ⁴:

⁴ Non moechaberis, 4, pp. 189-192.

a) That the sick propose with a willing and strong spirit that they will give no voluntary attention to the sexual ideas or images by which they are besieged too often; wherefore, let them neither relate nor discuss with the confessor or physician the things which they experience in this matter;

b) Next, that they be disposed to give no attention at all to sexual ideas or sensations; if any movements, even vehement ones, arise, let them not reflect upon these in their mind, not even so as to be saddened about a disturbance of this kind;

c) That definite counsels be given, not counsels that are too general and indeterminate. For example, let it not be said to someone, "You need diversion and rest," but let the physician or confessor himself declare how the mind is to be diverted, to what occupations effort is to be given, and what kind and amount of rest is to be taken. In a similar manner, let the physician prescribe the order of living to be imposed upon the sick person as accurately as medicines;

d) That in their conversations they treat of the noble duties to be fulfilled and of the opportunity offered to them of leading a life useful to religion and society, so that higher ideas may thus gradually succeed the impure.

6. The following are to be regarded as dangerous counsels which nevertheless can sometimes, but very cautiously, be applied:

a) Penal works imposed under grave guilt: since they are easily neglected by men of weak will, they are the cause of a new difficulty of conscience by which the soul is depressed;

b) Dispensation from confession before Holy Communion, on account of doubtful guilt, when an exterior, gravely evil act has been committed. By a dispensation of this kind, the horror of the vice is diminished of itself, and the Holy Eucharist is less honored;

c) Delay of absolution;

d) A vivid description of the bodily detriment to be feared from the vice, as though this were the principal reason why one ought not to sin.

7. On the contrary, we think that these are the best counsels:

a) A firm renewal of the resolution, especially when the hour is at hand at which temptation is accustomed to invade the soul; indeed, before a known occasion of sin, a vow made for an hour or for a day, with the quality and disposition of the penitent to be considered here;

b) Care for easy sleep, lest the tempted person be compelled to lie awake for a long time in bed;

c) A certain confidence by which this is avoided: that, immediately upon the occurrence of temptation, the weak person should think that he has inwardly consented and has fallen from the grace of God. This false opinion is often the cause why the evil exterior act is then completed;

d) A decisive but calmly undertaken will to refuse or repel suggestions of this kind, which are frequent: "Temptation is present; I shall sin again.... Since I am guilty, let us consummate the sin, or repeat the sin";

e) Higher aims - a positive ideal - concerning his future life. Let him not have an expectation that is too modest ⁵: hope leads to strong deeds;

⁵ In today's vernacular language this method is called the "sublimation of the sexual instinct." Cf. Gemelli, Non moechaberis, p. 12. Cf. the things said above, nos. 172, 178, and 206.

f) Constant and filial imploration of the Immaculate Blessed Virgin Mary, very frequent approaches to the holy table, with great confidence;

g) For many, although not for all ⁶, marriage can be advised.

⁶ Cf. no. 207.

220. - There is nevertheless a kind of men who are accustomed to give the confessor little hope of proximate health. They suffer from their nerves, and there is even less certainty concerning their subjective guilt. They are not fit for marriage; but they can undertake the state of continence only imprudently. These persons are to be treated patiently. One must endeavor that, whenever they yield to a suggestion, they renew their resolution, be refreshed by absolution, and meanwhile never lose heart. Let healing be hoped for from a more mature age.