Catholic theologians are even more rigid concerning the matter itself, prescinding altogether from our perception of it.  They say that here no levity of matter is allowed, that is to say, every violation, however slight, of either of these two commandments, is a sin.  You cannot even touch this pitch of moral defilement without being yourself defiled.  It is useless therefore to argue the matter and enter a plea of triviality and inconsequence; nothing is trivial that is of a nature to offend God and damn a soul.

Weakness has the same value as an excuse as it has elsewhere in moral matters.  Few sins are of pure malice; weakness is responsible for the damnation of all, or nearly all, the lost.  That very weakness is the sin, for virtue is strength.  To make this plea therefore is to make no plea at all, for we are all weak, desperately weak, especially against the demon of the flesh, and we become weaker by yielding.  And we are responsible for the degree of moral debility under which we labor just as we are for the degree of guilt we have incurred.

Finally, as God, is no exceptor of persons, He does not distinguish between souls, and sex makes no difference with Him.  In this His judgment differs from that of the world which absolves the man and condemns the woman.  There is no evident reason why the violation of a divine precept should be less criminal in one human creature than in another.  And if the reprobation of society does not follow both equally, the wrath of God does, and He will render unto every one according to his and her works.

CHAPTER LXXVII.  THE SINK OF INIQUITY.

The malice of lust consists in the abuse of a natural, a quasi-divine faculty, which is prostituted to ignoble purposes foreign to the ends by the Creator established.  The lines along which this faculty may be legitimately exercised, are laid down by natural and divine laws, destined to preserve God’s rights, to maintain order in society and to protect man against himself.  The laws result in the foundation of a state, called matrimony, within which the exercise of this human prerogative, delegated to man by the Creator, receives the sanction of divine authority, and becomes invested with a sacred character, as sacred as its abuse is abominable and odious.

To disregard and ignore this condition of things and to seek satisfaction for one’s passions outside the domain of lawful wedlock, is to revolt against this order of creative wisdom and to violate the letter of the law.  But the intrinsic malice of the evil appears in the nature of this violation.  This abuse touches life; not life in its being, but in its source, in the principle that makes all vitality possible, which is still more serious.  Immorality is therefore a moral poisoning of the wells of life.  It profanes and desecrates a faculty and prerogative so sacred that it is likened to the almighty power of the Creator.