Whether There Can Be Mortal Sin in Touches and Kisses?
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.
Obj. 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.
Obj. 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 Matt. 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 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 (I-II, Q. 74, A. 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 Obj. 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 Obj. 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 Obj. 3: This argument proves that such things are not mortal
sins in their species.
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