re, 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.
_______________________

FIFTH ARTICLE [II-II, Q. 154, Art. 5]

Whether Nocturnal Pollution Is a Mortal Sin?

Objection 1: It would seem that nocturnal pollution is a sin. For the
same things are the matter of merit and demerit. Now a man may merit
while he sleeps, as was the case with Solomon, who while asleep
obtained the gift of wisdom from the Lord (3 Kings 3:2, Par. 1).
Therefore a man may demerit while asleep; and thus nocturnal
pollution would seem to be a sin.

Obj. 2: Further, whoever has the use of reason can sin. Now a man has
the use of reason while asleep, since in our sleep we frequently
discuss matters, choose this rather than that, consenting to one
thing, or dissenting to another. Therefore one may sin while asleep,
so that nocturnal pollution is not prevented by sleep from being a
sin, seeing that it is a sin according to its genus.

Obj. 3: Further, it is useless to reprove and instruct one who cannot
act according to or against reason. Now man, while asleep, is
instructed and reproved by God, according t