1601 “THE matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward [:]

[1] the good of the spouses

[2]and the procreation and education of offspring;

this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament (CIC, can. 1055 # 1; cf. GS 48 # 1).”

1601 « Matrimoniale foedus, quo vir et mulier inter se totius vitae consortium constituunt, indole sua naturali ad

bonum coniugum atque ad

prolis generationem et educationem ordinatum,

a Christo Domino ad sacramenti dignitatem inter baptizatos evectum est ». ²³⁰

I. MARRIAGE IN GOD’S PLAN

I. Matrimonium in consilio Dei

ANDREI RUBLEV

 The Hospitality
    of Abraham:
The Blessed Trinity

The most famous,
and perhaps
the most perfect,
iconic depiction
of God as a
communion of love

1604 God who created man out of love also calls him to love the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love (Cf. Gen 1:27; 1 Jn 4:8, 16). Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator’s eyes. And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: “And God blessed them, and God said to them: ‘Be fruitful and multiply, and fill the earth and subdue it’(Gen 1:28; cf. 1:31) .“

1604 Deus qui hominem ex amore creavit, eum etiam vocavit ad amorem, qui fundamentalis et innata omnis humanae personae est vocatio. Homo etenim ad imaginem et similitudinem Dei est creatus ²³⁷ qui Ipse « Caritas est » (1 Io 4,8.16). Cum Deus eum virum et mulierem creaverit, eorum mutuus amor imago fit amoris absoluti et indefectibilis quo Deus amat hominem. Hic est bonus, immo valde bonus, ante Creatoris oculos. ²³⁸ Et hic amor, quem Deus benedicit, destinatur ut fecundus sit atque ut in opere communi custodiae creationis deducatur in rem: « Benedixitque illis Deus et ait illis: “Crescite et multiplicamini et replete terram et subicite eam” » (Gn 1,28).

1605 Holy Scripture affirms that man and woman were created for one another: “It is not good that the man should be alone (Gen 2:18).” The woman, “flesh of his flesh,” his equal, his nearest in all things, is given to him by God as a “helpmate”; she thus represents God from whom comes our help (Cf. Gen 2:18-25). “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh (Gen 2:24).” The Lord himself shows that this signifies an unbreakable union of their two lives by recalling what the plan of the Creator had been “in the beginning”: “So they are no longer two, but one flesh”(Mt 19:6).

1605 Virum et mulierem alterum pro altero creatos esse sacra asserit Scriptura: « Non est bonum esse hominem solum » (Gn 2,18). Mulier, « caro de carne » eius, ²³⁹ id est, ei par, ei omnino proxima, illi a Deo donatur tamquam « adiutorium », ²⁴⁰ Deum sic repraesentans, a quo nostrum est auxilium. ²⁴¹ « Quam ob rem relinquet vir patrem suum et matrem et adhaerebit uxori suae; et erunt in carnem unam » (Gn 2,24). Ipse Dominus ostendit hoc significare unitatem utriusque vitae indefectibilem, in memoriam revocans quale « ab initio » fuerit Creatoris consilium: ²⁴² « Itaque iam non sunt duo sed una caro » (Mt 19,6).

1606 Every man experiences evil around him and within himself. This experience makes itself felt in the relationships between man and woman. Their union has always been threatened by

1606 Omnis homo circa se et in se ipso mali habet experientiam. Haec experientia in relationibus etiam percipitur inter virum et mulierem. Omni tempore, eorum unionem

discord,

a spirit of domination,

infidelity,

jealousy, and

conflicts that can escalate into hatred and separation.

1607 According to faith th[is] disorder we notice so painfully does not stem from the nature of man and woman, nor from the nature of their relations, but from sin. As a break with God, the first sin had for its first consequence the rupture of the original communion between man and woman. Their relations were distorted by mutual recriminations (Cf. Gen 3:12); their mutual attraction, the Creator’s own gift, changed into a relationship of domination and lust (Cf. Gen 2:22; 3:16b); and the beautiful vocation of man and woman to be fruitful, multiply, and subdue the earth was burdened by the pain of childbirth and the toil of work (Cf. Gen 1:28; 3:16-19).

1607 Secundum fidem, haec inordinatio, quam modo doloroso percipimus, e viri et mulieris non provenit natura neque ex natura relationum eorum, sed ex peccato. Primum peccatum, abruptio a Deo, tamquam primam habet consequentiam abruptionem originalis communionis viri et mulieris. Eorum necessitudines mutuis detorquentur obiurgationibus; ²⁴³ eorum mutua attractio, proprium Creatoris donum, ²⁴⁴ in dominationis et cupiditatis mutatur relationes; ²⁴⁵ pulchra vocatio viri et mulieris ut fecundi sint, multiplicentur et terram subiiciant, ²⁴⁶ poenis gravatur partus et laboris ad panem obtinendum. ²⁴⁷

1608 Nevertheless, the order of creation persists, though seriously disturbed. To heal the wounds of sin, man and woman need the help of the grace that God in his infinite mercy never refuses them (Cf. Gen 3:21). Without his help man and woman cannot achieve the union of their lives for which God created them “in the beginning.”

1608 Creationis tamen subsistit ordo, quamquam graviter perturbatus. Ad vulnera peccati sananda, vir et mulier egent adiutorio gratiae quam Deus, in Sua infinita misericordia, nunquam eis recusavit. ²⁴⁸ Sine hoc adiumento, vir et mulier pervenire non possunt ad vitarum suarum efficiendam unionem, ad quam « ab initio » Deus eos creavit.

I. “MALE AND FEMALE
HE CREATED THEM . . .” 

I. « Masculum et feminam creavit eos... »

2331 “God is love and in himself he lives a mystery of personal loving communion. Creating the human race in his own image . . .. God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion (FC 11).” 

2331 « Deus est amor in Seque vivit Ipse ex mysterio personalis amoris communionis. Ad Suam imaginem creans [...] humanam naturam viri et mulieris, Deus indidit ei vocationem ac propterea potestatem et officium, cum conscientia coniunctum, amoris atque communionis ». ²¹⁸

“God created man in his own image . . . male and female he created them” (Gen 1:27); He blessed them and said, “Be fruitful and multiply” (Gen 1:28); “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created” (Gen 5:1-2).

« Et creavit Deus hominem ad imaginem Suam; [...] masculum et feminam creavit eos » (Gn 1,27); « Crescite et multiplicamini » (Gn 1,28); « In die qua creavit Deus hominem, ad similitudinem Dei fecit illum. Masculum et feminam creavit eos et benedixit illis; et vocavit nomen eorum Adam in die, quo creati sunt » (Gn 5,1-2).

2332 Sexuality affects all aspects of the human person in the unity of his body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others.

2332 Sexualitas omnes personae humanae afficit rationes, in unitate corporis eius eiusque animae. Speciatim ad vim affectivam spectat, ad capacitatem amandi et procreandi et, generaliore modo, ad aptitudinem vincula communionis cum alio nectendi.

2333 Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are ORIENTED [ordinantur] toward the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.

2333 Ad unumquemque, virum et mulierem, pertinet suam sexualem identitatem agnoscere et accipere. Differentia et complementaritas physicae, morales et spirituales ad bona matrimonii ordinantur et ad vitae familiaris progressum. Utriusque coniugis et societatis harmonia partim dependet e modo quo complementaritas inter sexus, necessitas mutua et mutuum adiutorium deducuntur in vitam.

2334 “In creating men ‘male and female,’ God gives man and woman an equal personal dignity”(FC 22; Cf. GS 49 # 2). “Man is a person, man and woman equally so, since both were created in the image and likeness of the personal God” (MD 6).

2334 « Deus, homines creans “masculum et feminam”, pari donavit personali dignitate virum et mulierem ». ²¹⁹ « Homo persona est, pariter vir et mulier: ambo namque ad imaginem et similitudinem Dei personalis creati sunt ». ²²⁰

2335 Each of the two sexes is an image of the power and tenderness of God, with equal dignity though in a different way. The union of man and woman in marriage is a way of imitating in the flesh the Creator’s generosity and fecundity: “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh” (Gen 2:24). All human generations proceed from this union (Cf. Gen 4:1-2, 25-26; 5:1).

2335 Uterque sexus, pari dignitate, licet modo diverso, imago est potentiae et teneritatis Dei. Viri et mulieris unio in matrimonio quidam est modus, in carne, imitandi generositatem et fecunditatem Creatoris: « Relinquet vir patrem suum et matrem et adhaerebit uxori suae; et erunt in carnem unam » (Gn 2,24). Ab hac unione omnes humanae generationes procedunt. ²²¹

II. THE VOCATION
TO CHASTITY 

II. Vocatio ad castitatem

2337

Chastity means [:]
[1] the successful integration of sexuality within the person and thus
[2] the inner unity of man in his bodily and spiritual being.

Sexuality, in which man’s belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. 

2337 Castitas integrationem sexualitatis in persona significat obtentam
  atque ideo interiorem hominis unitatem in eius corporali et spirituali realitate.

Sexualitas, in qua exprimitur hominem ad mundum corporalem et biologicum pertinere, personalis et vere humana fit, cum in relatione inseritur personae ad personam, in dono mutuo integro et temporaliter illimitato viri et mulieris.

THE VIRTUE of chastity therefore involves[:]

[1] the integrity of the person and

[2] the integrality [totalitatem=totality] of the gift.

Castitatis igitur virtus integritatem implicat personae et totalitatem doni.

INTEGRITY

2338 The chaste person maintains the integrity of the powers of life and love placed in him. This integrity ensures the unity of the person; it is opposed to any behavior that would impair it. It tolerates neither a double Life nor duplicity in speech (Cf. Mt 5:37).

2338 Persona casta integritatem servat virium vitae et amoris, quae in ea sunt positae. Haec integritas unitatem personae praestat, ea omni procedendi opponitur modo qui illam vulneraret. Nec duplicem vitam nec duplicem tolerat sermonem. ²²³

2339 Chastity includes an apprenticeship in self-mastery which is a training in human freedom. The alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them and becomes unhappy (Cf. Sir 1:22). “Man’s dignity therefore requires him to act out of conscious and free choice, as moved and drawn in a personal way from within, and not by blind impulses in himself or by mere external constraint. Man gains such dignity when, ridding himself of all slavery to the passions, he presses forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for himself the means suited to this end” (GS 17).

2339 Castitas implicat dominii sui tirocinium, quod libertatis humanae est paedagogia. Optio est clara: homo aut suas regit passiones et pacem obtinet, aut se in servitutem redigi permittit per eas et miser fit. ²²⁴ « Dignitas igitur hominis requirit ut secundum consciam et liberam electionem agat, personaliter scilicet ab intra motus et inductus, et non sub caeco impulsu interno vel sub mera externa coactione. Talem vero dignitatem obtinet homo cum, sese ab omni passionum captivitate liberans, finem suum in boni libera electione persequitur et apta subsidia efficaciter ac sollerti industria sibi procurat ». ²²⁵

2340 Whoever wants to remain faithful to his baptismal promises and resist temptations will want to adopt the means for doing so:

2340 Qui sui Baptismi promissionibus fidelis vult permanere et tentationibus resistere, incumbet ut ad id adhibeat media:

^[1] self-knowledge,

^[2] practice of an ascesis adapted to the situations that confront him,

^[3] obedience to God’s  commandments,

^[4] exercise of the moral virtues,

^[5] and fidelity to prayer.

• sui cognitionem,

• exercitium ascesis aptatae condicionibus in quibus versatur,

• oboedientiam praeceptis divinis,

• virtutum moralium operationem

•  et fidelitatem orationi.

2341 The virtue of chastity comes under the cardinal virtue of temperance, which seeks to permeate the passions and appetites of the senses with reason.

2341 Virtus castitatis dependet ex virtute cardinali temperantiae, quae sensibilitatis humanae passiones et appetitus intendit ratione imbuere.

AN ANCIENT MODEL of the SELF

NOUS / LOGOS
 VIRTUES: Prudence; Understanding; Wisdom; Justice; (humility)
VICES: Pride; Vainglory; (wilful-) Ignorance

EPITHUMIA
VIRTUES: Abstinence Temperance Almsgiving
 VICES:     Gluttony Lust Avarice

         THUMOS
      VIRTUES: [Patient-]Endurance; Courage; Zeal
      VICES: Anger; Sadness; Acedia

2342 Self-mastery is a long and exacting work. One can never consider it acquired once and for all. It presupposes renewed effort at all stages of life (Cf. Titus 2:1-6). The effort required can be more intense in certain periods, such as when the personality is being formed during childhood and adolescence.

2342 Dominium sui est longae constantiae opus. Numquam considerandum est tamquam in perpetuum iam adquisitum. Nisum implicat in omnibus vitae aetatibus iterum atque iterum suscipiendum. ²²⁷ Requisitus nisus quibusdam temporibus potest esse intensior, ut cum personalitas formatur, in pueritia et adulescentia.

LAWS of GROWTH
cf. also "gradualness" in acquisition of chastity:
 [1] Fam Consort. ; [2] CCC

2343 Chastity has laws of growth which progress through stages marked by imperfection and too often by sin. “Man . . . day by day builds himself up through his many free decisions; and so he knows, loves, and accomplishes moral good by stages of growth” (FC 34).

2343 Castitas cognoscit incrementi leges, quae per gradus procedunt imperfectione signatos et nimis frequenter peccato. Homo castus et virtutis studiosus « de die in diem quasi exstruitur pluribus cum suis optionibus: ergo cognoscit, diligit, perficit morale bonum secundum incrementi eius gradus ». ²²⁸

2344 Chastity represents an eminently personal task; it also involves a cultural effort, for there is “an interdependence between personal betterment and the improvement of society” (GS 25 # 1). ¹³⁰ Chastity presupposes respect for the rights of the person, in particular the right to receive information and an education that respect the moral and spiritual dimensions of human life.

2344 Castitas laborem constituit quam maxime personalem, ea nisum culturalem etiam implicat, quia revera « apparet humanae personae profectum et ipsius societatis incrementum ab invicem pendere ». ²²⁹ Castitas observantiam praesupponit iurium personae, praesertim iuris ad informationem et educationem recipiendas, quae morales et spirituales vitae humanae observent rationes.

2345 Chastity is a moral virtue. It is also a gift from God, a grace, a fruit of spiritual effort (Cf. Gal 5:22). The Holy Spirit enables one whom the water of Baptism has regenerated to imitate the purity of Christ (Cf. 1 Jn 3:3).

2345 Castitas virtus moralis est. Est etiam donum Dei, gratia, fructus operis spiritualis. ²³⁰ Spiritus Sanctus puritatem Christi ei concedit imitari ²³¹ quem Baptismi regeneravit aqua.

2346

[2] THE INTEGRALITY [totality]
 of the GIFT of SELF 

Totalitas 
doni sui ipsius

2346 Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his neighbor of God’s fidelity and loving kindness. 

2346 Caritas est omnium virtutum forma. Sub eius influxu, castitas tamquam schola apparet doni personae. Dominium sui ad sui ordinatur donum. Castitas ducit eum, qui eam exercitat, ut coram proximo testis fiat fidelitatis et teneritatis Dei.

CHRIST and ABBA MENAS:

 COPTIC ICON ILLUSTRATING THE FRIENDSHIP BETWEEN CHRIST and THE SAINTS

2347 The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends (Cf. Jn 15:15), who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality.

2347 Castitatis virtus in amicitia expanditur. Discipulo indicat quomodo sequatur et imitetur Illum qui nos tamquam Suos proprios elegit amicos, ²³² Se nobis totaliter donavit nosque participes effecit Suae divinae condicionis. Castitas immortalitatis est promissio.  

Chastity is expressed notably in friendship with one’s neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. 

Castitas praesertim in amicitia erga proximum exprimitur. Amicitia, inter personas eiusdem sexus vel diversorum sexuum exculta, magnum pro omnibus bonum constituit. Ad spiritualem perducit communionem.

2348 All the baptized are called to chastity. The Christian has “put on Christ” (Gal 3:27), the model for all chastity. All Christ’s faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.

2348 Omnis baptizatus ad castitatem vocatur. Christianus Christum induit, ²³³ omnis castitatis exemplar. Omnes christifideles vocantur ut vitam castam ducant secundum suum peculiarem vitae statum. Christianus, in sui Baptismi momento, se obligavit ad suam affectivam vim in castitate regendam.

2349 “People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single” (CDF, Persona humana 11).

Married people are called to live conjugal chastity;

others practice chastity in continence:

2349 Castitate « pro variis vitae suae statibus homines ornari debent: alteri virginitatem aut coelibatum Deo sacrum profitentes, qua quidem eminenti ratione ipsi facilius uni Deo vacare indiviso corde possunt; alteri vero vitam agentes ea forma, quae omnibus lege morali statuitur, prout matrimonio iunguntur aut sunt caelibes ». ²³⁴ Personae matrimonio coniunctae vocantur ut in castitate coniugali vivant; ceterae castitatem colunt in continentia:

THERE are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others. . . . This is what makes for the richness of the discipline of the Church

 (St. Ambrose, De viduis 4, 23: PL 16, 255A).

« Docemur itaque triplicem castitatis esse virtutem: unam coniugalem, aliam viduitatis, tertiam virginitatis; non enim sic aliam praedicamus, ut excludamus alias. [...] In hoc Ecclesiae est opulens disciplina ». ²³⁵

2350 Those who are engaged to marry are called to live chastity in continence. They should see in this time of testing a discovery of mutual respect, an apprenticeship in fidelity, and the hope of receiving one another from God. They should reserve for marriage the expressions of affection that belong to married love. They will help each other grow in chastity.

2350 Sponsi vocantur ut castitatem colant in continentia. In hac subiectione ad probationem videbunt detegi mutuam observantiam, tirocinium fidelitatis et spei se a Deo mutuo recipiendi. Ad matrimonii tempus servabunt manifestationes teneritudinis, quae amoris coniugalis sunt specificae. Se mutuo adiuvabunt ut in castitate crescant.

Chastity is expressed notably in friendship with one’s neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. 

Castitas praesertim in amicitia erga proximum exprimitur. Amicitia, inter personas eiusdem sexus vel diversorum sexuum exculta, magnum pro omnibus bonum constituit. Ad spiritualem perducit communionem.

CHASTITY AND HOMOSEXUALITY

Castitas et homosexualitas

2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity (Cf. Gen 19:1-29; Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10), tradition has always declared that “homosexual acts are intrinsically disordered” (CDF, Persona humana 8).

2357 Homosexualitas relationes designat inter viros vel mulieres qui sexualem experiuntur allectationem exclusive vel praevalenter erga eiusdem sexus personas. Per saecula et culturas, formas induit valde diversas. Eius psychica origo manet magna ex parte non explicata. Traditio, sacra nitens Scriptura, quae eos tamquam graves depravationes praesentat, ²³⁸ semper declaravit « actus homosexualitatis suapte intrinseca natura esse inordinatos ». ²³⁹

[1] They are contrary to the natural law.

Legi naturali sunt contrarii.

[2] They close the sexual act to the gift of life.

Actum sexualem dono praecludunt vitae.

[3] They do not proceed from a genuine affective and sexual complementarity.

E vera complementaritate affectiva et sexuali non procedunt.

Under no circumstances can they be approved.

Nullo in casu possent accipere approbationem.

They must be accepted with[:]

[1] respect,

observantia,

[2] compassion,

compassione

[3] and sensitivity.

et suavitate.

2359 HOMOSEXUAL PERSONS are called to chastity.

2359 Personae homosexuales ad castitatem vocantur.

[1] By the virtues of self-mastery that teach them inner freedom,

[2] at times by the support of disinterested friendship,

[3] by prayer

[4] and sacramental grace,

OFFENSES AGAINST CHASTITY

Contra castitatem offensae

2351 Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes.

2351 Luxuria est inordinata cupiditas vel intemperans delectatio voluptatis venereae. Voluptas sexualis moraliter est inordinata, cum per se ipsam quaeritur, a procreationis et unionis dissociata finibus.

2352 By masturbation is to be understood the deliberate stimulation of the genital organs in order to derive sexual pleasure. “Both the Magisterium of the Church, in the course of a constant tradition, and the moral sense of the faithful have been in no doubt and have firmly maintained that masturbation is an intrinsically and gravely disordered action” (CDF, Persona humana 9). “The deliberate use of the sexual faculty, for whatever reason, outside of marriage is essentially contrary to its purpose.” For here sexual pleasure is sought outside of “the sexual relationship which is demanded by the moral order and in which the total meaning of mutual self-giving and human procreation in the context of true love is achieved” (CDF, Persona humana 9).

2352 Masturbationis nomine intelligere oportet voluntariam organorum genitalium excitationem, ad obtinendam ex ea veneream voluptatem. « Revera tum Ecclesiae Magisterium — per decursum constantis traditionis — tum moralis christifidelium sensus sine dubitatione firmiter tenent masturbationem esse actum intrinsece graviterque inordinatum ». « Quaecumque est ipsa agendi causa, deliberatus usus facultatis sexualis extra rectum coniugale commercium essentialiter eius fini contradicit ». Delectatio sexualis tunc quaeritur extra relationem sexualem, « quae ordine morali postulatur, quae nempe ad effectum deducit integrum sensum mutuae donationis ac humanae procreationis in contextu veri amoris ». ²³⁶

To form an equitable judgment about the subjects’ moral responsibility and to guide pastoral action, one must take into account[:]

[1] the affective immaturity,

[2] force of acquired habit,

[3] conditions of anxiety

[4] or other psychological

[5] or social factors

that lessen, if not even reduce to a minimum, moral culpability.

Ad aequum iudicium de responsabilitate morali subiectorum efformandum et ad pastoralem actionem recte ducendam,

perpendentur immaturitas affectiva,

vis habituum contractorum,

angustiae status vel

alia elementa psychica

vel socialia,

quae possunt moralem minuere, fortasse etiam ad minimum reducere, culpabilitatem.

2353 Fornication is carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to:
   [1] the good of spouses and
   [2] the generation and education of children.
Moreover, it is a grave scandal when there is corruption of the young. [see 2389]

2353 Fornicatio unio est carnalis extra matrimonium inter virum et mulierem liberos. Ea est personarum dignitati graviter contraria atque sexualitati humanae ad bonum coniugum et ad filiorum generationem et educationem naturaliter ordinatae. Est praeterea grave scandalum, cum iuvenum habetur corruptio.

2354 Pornography consists in removing real or simulated sexual acts from the intimacy of the partners, in order to display them deliberately to third parties. It offends against chastity because it perverts the conjugal act, the intimate giving of spouses to each other. It does grave injury to the dignity of its participants (actors, vendors, the public), since each one becomes an object of base pleasure and illicit profit for others. It immerses all who are involved in the illusion of a fantasy world. It is a grave offense. Civil authorities should prevent the production and distribution of pornographic materials.

2354 Pornographia consistit in actibus sexualibus, realibus vel simulatis, ab agentium intimitate substrahendis, ad eosdem deliberate aliis personis exhibendos. Castitatem offendit quia actum coniugalem, intimum coniugum mutuum donum, pervertit. Graviter dignitatem attentat eorum qui se ei tradunt (actores, negotiatores, spectatores), siquidem alius pro alio obiectum efficitur vulgaris voluptatis et illiciti lucri. Alios et alios in illusionem submergit mundi fictitii. Culpa gravis est. Auctoritates civiles debent productionem et distributionem prohibere rerum pornographicarum.

2355 Prostitution does injury to the dignity of the person who engages in it, reducing the person to an instrument of sexual pleasure. The one who pays sins gravely against himself: he violates the chastity to which his Baptism pledged him and defiles his body, the temple of the Holy Spirit (Cf. 1 Cor 6:15-20). Prostitution is a social scourge. It usually involves women, but also men, children, and adolescents (The latter two cases involve the added sin of scandal.). While it is always gravely sinful to engage in prostitution, the imputability of the offense can be attenuated by destitution, blackmail, or social pressure.

2355 Prostitutio attentat personae, quae prostituitur, dignitatem, redactam ad voluptatem veneream, quae ab illa obtinetur. Qui pecunia retribuit, graviter contra se ipsum peccat: castitatem frangit, ad quam eius Baptismus obligat, et corpus inquinat suum, Spiritus Sancti templum. ²³⁷ Prostitutio sociale constituit flagellum. Generatim mulieres afficit, sed etiam viros, pueros vel adulescentes (in his duobus ultimis casibus, peccatum scandalo duplicatur). Etsi semper graviter peccato obnoxium sit se tradere prostitutioni, miseria, minaciae et socialis sollicitatio imputabilitatem culpae attenuare possunt.

2356 Rape is the forcible violation of the sexual intimacy of another person. It does injury to justice and charity. Rape deeply wounds the respect, freedom, and physical and moral integrity to which every person has a right. It causes grave damage that can mark the victim for life. It is always an intrinsically evil act. Graver still is the rape of children committed by parents (incest) or those responsible for the education of the children entrusted to them.

2356 Stuprum ingressum indicat per vim, cum violentia, in sexualem alicuius personae intimitatem. Iustitiam attentat et caritatem. Stuprum profunde uniuscuiusque violat ius ad observantiam, ad libertatem, ad physicam et moralem integritatem. Damnum causat grave, quod victimam per totam eius vitam potest signare. Actus est semper intrinsece malus. Adhuc gravius est stuprum a propinquis commissum (cf incestus) vel ab educatoribus erga pueros ipsis concreditos.