cause: whereas if the
excess or disintegration of these superfluities be not due to a
sinful cause, nocturnal pollution is not sinful, neither in itself
nor in its cause.

A second cause of nocturnal pollution is on the part of the soul and
the inner man: for instance when it happens to the sleeper on account
of some previous thought. For the thought which preceded while he was
awake, is sometimes purely speculative, for instance when one thinks
about the sins of the flesh for the purpose of discussion; while
sometimes it is accompanied by a certain emotion either of
concupiscence or of abhorrence. Now nocturnal pollution is more apt
to arise from thinking about carnal sins with concupiscence for such
pleasures, because this leaves its trace and inclination in the soul,
so that the sleeper is more easily led in his imagination to consent
to acts productive of pollution. In this sense the Philosopher says
(Ethic. i, 13) that "in so far as certain movements in some degree
pass" from the waking state to the state of sleep, "the dreams of
good men are better than those of any other people": and Augustine
says (Gen. ad lit. xii, 15) that "even during sleep, the soul may
have conspicuous merit on account of its good disposition." Thus it
is evident that nocturnal pollution may be sinful on the part of its
cause. On the other hand, it may happen that nocturnal pollution
ensues after thoughts about carnal acts, though they were
speculative, or accompanied by abhorrence, and then it is not sinful,
neither in itself nor in its cause.

The third cause is spiritual and external; for instance when by the
work of a devil the sleeper's phantasms are disturbed so as to induce
the aforesaid result. Sometimes this is associated with a previous
sin, namely the neglect to guard against the wiles of the devil.
Hence the words of the hymn at even: "Our enemy repress, that so our
bodies no uncleanness know" [*Translation W. K. Blount].

On the other hand, this may occur without any fault on man's part,
and through the wickedness of the devil alone. Thus we read in the
_Collationes Patrum_ (Coll. xxii, 6) of a man who was ever wont to
suffer from nocturnal pollution on festivals, and that the devil
brought this about in order to prevent him from receiving Holy
Communion. Hence it is manifest that nocturnal pollution is never a
sin, but is sometimes the result of a previous sin.

Reply Obj. 1: Solomon did not merit to receive wisdom from