II. On the Utility of a Certain "Vaccination"

180. - There are some among even honorable writers, at least non-Catholics, who think it expedient for strengthening the mind against temptations that children should learn to treat sexual matters openly but seriously and indifferently. This is to be procured in the school itself. Wherefore they say that Catholics are to be reproved who are unwilling that children should swim nude together.

Moreover, in visiting museums of art, or in explaining reproductions of images fashioned with excellent workmanship which higher schools procure, they think an opportunity is to be furnished to the pupils so that they may learn to behold nude images with a pure eye and to converse about them without lust. Cf. Seved Ribbing in Moll, pp. 981, 984, 986, 989.

Nor are there lacking, even among Catholics, those who, since today at least so many indecent things offend the eyes, proclaim the utility of a certain "vaccination." They say that dangerous things are to be approached in less dangerous circumstances, so that this may be obtained: "Passion does not arise from accustomed things."

This nevertheless must be observed at the same time. All who write with an honorable mind entirely reject obscene things and declare that they are most harmful to chastity. Wherefore, even among unbelievers, "societies" have been established for attacking commonplace license (Pour combattre la licence des rues et des étalages).

181. - Therefore it will be worthwhile first of all that we know in what respect an obscene picture or statue differs from a merely nude figure. For they are accustomed to use the word obscenity without explanation.

Come now, it seems to us that the matter can be explained in this manner.

Nudity can be one thing in occasion, another in intention. Moreover, nudity is either expressly sought for its own sake, or is chosen as a means for obtaining some end: for example (thus we take an example from art), that the beautiful harmony of the whole human body may appear. There is also simple nudity, which does not wish to capture attention, and affected nudity for enticing lust. But it can be affected from an accompanying gesture, from the signification of the countenance, or from the very display. Therefore whatever lacks clothing cannot be branded with obscenity. But affected nudity and, in the present condition of the human race after sin, even nudity sought for its own sake, are to be regarded as obscene.

Therefore a boy is not obscene who, where custom so bears, whether alone or before others, takes off his clothes to wash his body, or who shows himself to a physician to be treated; but one is obscene who has exhibited his parts to persons encountered. Nor will an image of the martyr St. Agnes be called obscene when fashioned by a painter who willed to represent the martyrdom according to the things narrated. Indeed, it is not repugnant that a nude figure should bear modesty or holy affections in the countenance which call attention away from the body and command chaste modesty. On the contrary, a certain manner of clothing which, rather than covering those things which are to be covered, seems to indicate or illuminate them, can render an incompletely nude figure obscene. Likewise, for historical truth, that which was nude can be recalled; but speech becomes obscene which seems to linger with pleasure in describing lascivious matters.

Therefore, the more a thing or narration is despoiled of a nobler idea while it draws attention to the parts to be covered or to dishonorable things, or the more there is added as it were a formal invitation to behold or turn over foul things in the mind, the more the narratives, pictures, or statues will have to be called obscene.

The obscene, therefore, can be described as: a shameful manifestation of the mind, or a solicitation, in nudity. Common usage accords with this, by which an alluring nude (provoquant) is called obscene.

It is established, therefore, that obscene things are not to be viewed; and this both from a certain sense of offended dignity and for the security of chastity, or at least its pleasing polish (la délicatesse), ancient prudence already admonishing us to flee temptations of this kind rather than to conquer them by attacking them directly.

Nor in this matter is there any diversity of opinions among honorable persons.

182. - Thus far concerning obscene things. But concerning nude things, we indeed confess that account is to be taken of the present license which, at least in cities, offers many things insufficiently honorable to be viewed openly by the eyes of all in streets or shops; nevertheless, modesty is again to be cultivated diligently; nor is the rule which we handed down above as principal to be passed over or violated. According to it, however, care must be taken that the mind of a celibate man be detained as little as possible upon sexual matters. Cf. no. 16.

Moreover, these things are observed in human psychology:

1. An infant and innocent child can survey sexual matters with a candid eye, without the appetite being stirred, so that he scarcely experiences of himself the necessity of modesty; but once puberty has been attained, and even as puberty is now approaching, indeed earlier if the appetite has been precocious, although he is well conducted, indeed ignorant of the sexual functions, he is accustomed to be borne by an insolent desire toward viewing nude things; and he eagerly seizes the opportunity to be able to cover a suspect desire with a more honorable pretext.

2. This suspect curiosity is not calmed once the thing has been seen, but seeks satisfaction again, which physi- cians themselves experience, who, although they have explored all the mysteries of the human body, are not freed from unhealthy curiosity.

3. Sights which do not immediately stir sense are nevertheless so implanted in the mind that impure phantasms can thereafter easily arise from them.

These things having been established, the question itself, which is posed especially concerning visiting museums, but more generally concerning the moderation of the eyes, seems to be resolved in this manner.

183. - I. On visiting museums of art.

1. It is altogether to be condemned that anyone should enter museums in order to see nude figures or pictures.

2. Visits made from futile curiosity, in which, without any knowledge of art or intention of cultivating it, someone lightly surveys the halls, are sometimes to be tolerated. Visits of this kind are not to be positively approved or commended, because it will happen with difficulty that in viewing these pleasurable things nothing is conceded to sensuality; but the danger is compensated by no gain. Nevertheless, they will sometimes be to be tolerated, because, since the intention is not perverse and the danger of fully assenting to venereal satisfaction is not proximate, there is no place for a grave prohibition; and the custom itself, sufficiently received, of visiting these things furnishes some rationale or excuse. Those who go are nevertheless to be admonished not to fix their eyes upon obscene things.

3. We will fully approve only those rationales for visiting museums which manifest a noble intention: for example, if someone, in order to exercise the aesthetic sense, should wish attentively to consider a few things fashioned with marvelous art.

Hence today it seems greatly to be commended that this aesthetic sense should everywhere be cultivated in some manner in schools.

For while pupils learn to judge artifacts, they grow accustomed to turning over higher thoughts, and not immediately to investigating what nourishment is offered to the senses; they also learn to be honorably indignant if at any time a foul image, fashioned without art and care, seems to tempt them in a brutal manner. The Reverend Father Gillett, O.P., advises the same, Innocence et ignorance, p. 210.

184. - II. On the more universal moderation of the eyes and modesty.

1. Let a generous cultivation of modesty be commended; and let adolescents be taught to establish this with firm mind: we will not seek to see nude things with our eyes.

And let them be formed to the greatest sincerity in all their action, even that which regards themselves. There will then be no formally obscene act of looking.

2. If something less modest should by accident be presented to their eyes, let them bear it in passing with an undaunted mind.

3. According to the custom of their country, some adolescents simply put aside their clothes to wash the body, while others, in doing the same thing, will not be free from a certain suspect boldness.

Nevertheless, as customs are almost everywhere today, it seems better that, certainly in the common use of baths, some garment be assumed, at least for professing modesty.

4. Similar things can be said concerning books to be read. He who, while reading an honorable book, has come upon certain things written less modestly, should pass lightly over them and continue to read the book with an undaunted mind. But no book is to be selected for the reason that such things can occur.

185. - Finally, the sum is this.

1. In these matters, a right and sincere intention is to be regarded most highly. This, moreover, is easily had when someone accommodates himself to received customs; while the pure intention of one who departs from these customs in order to act more freely or wantonly is to be doubted. But an end positively to be approved, for example, of cultivating science or art, is accustomed to reveal a right intention.

2. For the present condition of men, we ought rather to incline toward greater modesty, every anxiety and scrupulosity nevertheless having been laid aside.

For it is also necessary that Catholics show a brave spirit and not seem hesitant or hindered by unskilled timidity. They ought indeed to reject seeing and treating indecent things, but not for the reason that they are inferior in powers, but because they are moved by greater zeal for virtue and more intense hatred of foulness; so that the rationale for their acting or abstaining can and ought never to be rendered by these words, "They do not dare," but always by these others, "They do not will." Wherefore, lest they be driven into straits or be judged too inexperienced in secular affairs, it can be opportune that they sometimes attend certain things which are not strictly evil, yet are less approved (for example, theaters), which, this rationale of acting having been excluded, would be renounced altogether better.

3. By almost the same rationale by which we distinguished simple nudity from obscenity, nothing is to be conceded to an inclination toward reading or viewing nude things themselves; but if some figure has been fashioned with sufficiently excellent workmanship, although nude, it can be viewed with a pure eye.

4. One who, having attained a sufficiently adult age, bears with an uneasy mind that certain things, for example the forms of the other sex, are unknown to him, does not seem to be prohibited from dispelling that ignorance moderately and prudently. But he will easily attain this from a scientific book, or even from an image or statue; but let him never will to learn such things from another person whom he has made aware of the matter.

But it will benefit a younger adolescent more that he impose a bridle upon his curiosity and occupy his mind with different studies.