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Objection 1: It would seem that there is no mortal sin in touches
and kisses. For the Apostle says (Eph. 5:3): "Fornication
and all uncleanness, or covetousness, let it not so much as be named
among you, as becometh saints," then he adds: "Or obscenity"
(which a gloss refers to "kissing and fondling"), "or foolish
talking" (as "soft speeches"), "or scurrility" (which "fools
call geniality---i.e. jocularity"), and afterwards he continues
(Eph. 5:5): "For know ye this and understand that no
fornicator, or unclean, or covetous person (which is the serving of
idols), hath inheritance in the kingdom of Christ and of God,"
thus making no further mention of obscenity, as neither of foolish
talking or scurrility. Therefore these are not mortal sins.
Objection 2: Further, fornication is stated to be a mortal sin as
being prejudicial to the good of the future child's begetting and
upbringing. But these are not affected by kisses and touches or
blandishments. Therefore there is no mortal sin in these.
Objection 3: Further, things that are mortal sins in themselves can
never be good actions. Yet kisses, touches, and the like can be done
sometimes without sin. Therefore they are not mortal sins in
themselves.
On the contrary, A lustful look is less than a touch, a caress or a
kiss. But according to Mt. 5:28, "Whosoever shall look on a
woman to lust after her hath already committed adultery with her in his
heart." Much more therefore are lustful kisses and other like things
mortal sins.
Further, Cyprian says (Ad Pompon, de Virgin., Ep. lxii),
"By their very intercourse, their blandishments, their converse,
their embraces, those who are associated in a sleep that knows neither
honor nor shame, acknowledge their disgrace and crime." Therefore by
doing these things a man is guilty of a crime, that is, of mortal
sin.
I answer that, A thing is said to be a mortal works. /sin in two
ways. First, by reason of its species, and in this way a kiss,
caress, or touch does not, of its very nature, imply a mortal sin,
for it is possible to do such things without lustful pleasure, either
as being the custom of one's country, or on account of some obligation
or reasonable cause. Secondly, a thing is said to be a mortal sin by
reason of its cause: thus he who gives an alms, in order to lead
someone into heresy, sins mortally on account of his corrupt
intention. Now it has been stated above (FS, Question 74,
Article 8), that it is a mortal sin not only to consent to the act,
but also to the delectation of a mortal sin. Wherefore since
fornication is a mortal sin, and much more so the other kinds of lust,
it follows that in such like sins not only consent to the act but also
consent to the pleasure is a mortal sin. Consequently, when these
kisses and caresses are done for this delectation, it follows that they
are mortal sins, and only in this way are they said to be lustful.
Therefore in so far as they are lustful, they are mortal sins.
Reply to Objection 1: The Apostle makes no further mention of
these three because they are not sinful except as directed to those that
he had mentioned before.
Reply to Objection 2: Although kisses and touches do not by their
very nature hinder the good of the human offspring, they proceed from
lust, which is the source of this hindrance: and on this account they
are mortally sinful.
Reply to Objection 3: This argument proves that such things are not
mortal sins in their species.
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