Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

as in the case of those who vow and keep chastity. Wherefore it is manifest that lust also, by violating something pertaining to the worship of God, belongs to the species of sacrilege: and in this way sacrilege may be accounted a species of lust.

Reply Obj. 1: Lust, by being directed to another vice as its end, becomes a species of that vice: and so a species of lust may be also a species of irreligion, as of a higher genus.

Reply Obj. 2: The enumeration referred to, includes those sins which are species of lust by their very nature: whereas sacrilege is a species of lust in so far as it is directed to another vice as its end, and may coincide with the various species of lust. For unlawful intercourse between persons mutually united by spiritual relationship, is a sacrilege after the manner of incest. Intercourse with a virgin consecrated to God, inasmuch as she is the spouse of Christ, is sacrilege resembling adultery. If the maiden be under her father's authority, it will be spiritual seduction; and if force be employed it will be spiritual rape, which kind of rape even the civil law punishes more severely than others. Thus the Emperor Justinian says [*Cod. i, iii de Episc. et Cler. 5]: "If any man dare, I will not say to rape, but even to tempt a consecrated virgin with a view to marriage, he shall be liable to capital punishment."

Reply Obj. 3: Sacrilege is committed on a consecrated thing. Now a consecrated thing is either a consecrated person, who is desired for sexual intercourse, and thus it is a kind of lust, or it is desired for possession, and thus it is a kind of injustice. Sacrilege may also come under the head of anger, for instance, if through anger an injury be done to a consecrated person. Again, one may commit a sacrilege by partaking gluttonously of sacred food. Nevertheless, sacrilege is ascribed more specially to lust which is opposed to chastity for the observance of which certain persons are specially consecrated. _______________________

ELEVENTH ARTICLE [II-II, Q. 154, Art. 11]

Whether the Unnatural Vice Is a Species of Lust?

Objection 1: It would seem that the unnatural vice is not a species of lust. For no mention of the vice against nature is made in the enumeration given above (A. 1, Obj. 1). Therefore it is not a species of lust.

Obj. 2: Further, lust is contrary to virtue; and so it is comprised under vice. But the unnatural vice is comprised not under vice, but under bestiality, according to the Philosopher (Ethic. vii, 5). Therefore the unnatural vice is not a species of lust.

Obj. 3: Further, lust regards acts directed to human generation, as stated above (Q. 153, A. 2): Whereas the unnatural vice concerns acts from which generation cannot follow. Therefore the unnatural vice is not a species of lust.

On the contrary, It is reckoned together with the other species of lust (2 Cor. 12:21) where we read: "And have not done penance for the uncleanness, and fornication, and lasciviousness," where a gloss says: "Lasciviousness, i.e., unnatural lust."

I answer that, As stated above (AA. 6, 9) wherever there occurs a special kind of deformity whereby the venereal act is rendered unbecoming, there is a determinate species of lust. This may occur in two ways: First, through being contrary to right reason, and this is common to all lustful vices; secondly, because, in addition, it is contrary to the natural order of the venereal act as becoming to the human race: and this is called "the unnatural vice." This may happen in several ways. First, by procuring pollution, without any copulation, for the sake of venereal pleasure: this pertains to the sin of "uncleanness" which some call "effeminacy." Secondly, by copulation with a thing of undue species, and this is called "bestiality." Thirdly, by copulation with an undue sex, male with male, or female with female, as the Apostle states (Rom. 1:27): and this is called the "vice of sodomy." Fourthly, by not observing the natural manner of copulation, either as to undue means, or as to other monstrous and bestial manners of copulation.

Reply Obj. 1: There we enumerated the species of lust that are not contrary to human nature: wherefore the unnatural vice was omitted.

Reply Obj. 2: Bestiality differs from vice, for the latter is opposed to human virtue by a certain excess in the same matter as the virtue, and therefore is reducible to the same genus.

Reply Obj. 3: The lustful man intends not human generation but venereal pleasures. It is possible to have this without those acts from which human generation follows: and it is that which is sought in the unnatural vice. _______________________

TWELFTH ARTICLE [II-II, Q. 154, Art. 12]

Whether the Unnatural Vice Is the Greatest Sin Among the Species of
Lust?

Objection 1: It would seem that the unnatural vice is not the greatest sin among the species of lust. For the more a sin is contrary to charity the graver it is. Now adultery, seduction and rape which are injurious to our neighbor are seemingly more contrary to the love of our neighbor, than unnatural sins, by which no other person is injured. Therefore the unnatural sin is not the greatest among the species of lust.

Obj. 2: Further, sins committed against God would seem to be the most grievous. Now sacrilege is committed directly against God, since it is injurious to the Divine worship. Therefore sacrilege is a graver sin than the unnatural vice.

Obj. 3: Further, seemingly, a sin is all the more grievous according as we owe a greater love to the person against whom that sin is committed. Now the order of charity requires that a man love more those persons who are united to him—and such are those whom he defiles by incest—than persons who are not connected with him, and whom in certain cases he defiles by the unnatural vice. Therefore incest is a graver sin than the unnatural vice.

Obj. 4: Further, if the unnatural vice is most grievous, the more it is against nature the graver it would seem to be. Now the sin of uncleanness or effeminacy would seem to be most contrary to nature, since it would seem especially in accord with nature that agent and patient should be distinct from one another. Hence it would follow that uncleanness is the gravest of unnatural vices. But this is not true. Therefore unnatural vices are not the most grievous among sins of lust.

On the contrary, Augustine says (De adult. conjug. [*The quotation is from Cap. Adulterii xxxii, qu. 7. Cf. Augustine, De Bono Conjugali, viii.]) that "of all these," namely the sins belonging to lust, "that which is against nature is the worst."

I answer that, In every genus, worst of all is the corruption of the principle on which the rest depend. Now the principles of reason are those things that are according to nature, because reason presupposes things as determined by nature, before disposing of other things according as it is fitting. This may be observed both in speculative and in practical matters. Wherefore just as in speculative matters the most grievous and shameful error is that which is about things the knowledge of which is naturally bestowed on man, so in matters of action it is most grave and shameful to act against things as determined by nature. Therefore, since by the unnatural vices man transgresses that which has been determined by nature with regard to the use of venereal actions, it follows that in this matter this sin is gravest of all. After it comes incest, which, as stated above (A. 9), is contrary to the natural respect which we owe persons related to us.

With regard to the other species of lust they imply a transgression merely of that which is determined by right reason, on the presupposition, however, of natural principles. Now it is more against reason to make use of the venereal act not only with prejudice to the future offspring, but also so as to injure another person besides. Wherefore simple fornication, which is committed without injustice to another person, is the least grave among the species of lust. Then, it is a greater injustice to have intercourse with a woman who is subject to another's authority as regards the act of generation, than as regards merely her guardianship. Wherefore adultery is more grievous than seduction. And both of these are aggravated by the use of violence. Hence rape of a virgin is graver than seduction, and rape of a wife than adultery. And all these are aggravated by coming under the head of sacrilege, as stated above (A. 10, ad 2).

Reply Obj. 1: Just as the ordering of right reason proceeds from man, so the order of nature is from God Himself: wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to God, the Author of nature. Hence Augustine says (Confess. iii, 8): "Those foul offenses that are against nature should be everywhere and at all times detested and punished, such as were those of the people of Sodom, which should all nations commit, they should all stand guilty of the same crime, by the law of God which hath not so made men that they should so abuse one another. For even that very intercourse which should be between God and us is violated, when that same nature, of which He is the Author, is polluted by the perversity of lust."

Reply Obj. 2: Vices against nature are also against God, as stated above (ad 1), and are so much more grievous than the depravity of sacrilege, as the order impressed on human nature is prior to and more firm than any subsequently established order.

Reply Obj. 3: The nature of the species is more intimately united to each individual, than any other individual is. Wherefore sins against the specific nature are more grievous.

Reply Obj. 4: Gravity of a sin depends more on the abuse of a thing than on the omission of the right use. Wherefore among sins against nature, the lowest place belongs to the sin of uncleanness, which consists in the mere omission of copulation with another. While the most grievous is the sin of bestiality, because use of the due species is not observed. Hence a gloss on Gen. 37:2, "He accused his brethren of a most wicked crime," says that "they copulated with cattle." After this comes the sin of sodomy, because use of the right sex is not observed. Lastly comes the sin of not observing the right manner of copulation, which is more grievous if the abuse regards the "vas" than if it affects the manner of copulation in respect of other circumstances. _______________________

QUESTION 155

OF CONTINENCE
(In Four Articles)

We must next consider the potential parts of temperance: (1) continence; (2) clemency; (3) modesty. Under the first head we must consider continence and incontinence. With regard to continence there are four points of inquiry:

(1) Whether continence is a virtue?

(2) What is its matter?

(3) What is its subject?

(4) Of its comparison with temperance. _______________________

FIRST ARTICLE [II-II, Q. 155, Art. 1]

Whether Continence Is a Virtue?

Objection 1: It would seem that continence is not a virtue. For
species and genus are not co-ordinate members of the same division.
But continence is co-ordinated with virtue, according to the
Philosopher (Ethic. vii, 1, 9). Therefore continence is not a virtue.

Obj. 2: Further, no one sins by using a virtue, since, according to Augustine (De Lib. Arb. ii, 18, 19), "a virtue is a thing that no one makes ill use of." Yet one may sin by containing oneself: for instance, if one desire to do a good, and contain oneself from doing it. Therefore continence is not a virtue.

Obj. 3: Further, no virtue withdraws man from that which is lawful, but only from unlawful things: for a gloss on Gal. 5:23, "Faith, modesty," etc., says that by continence a man refrains even from things that are lawful. Therefore continence is not a virtue.

On the contrary, Every praiseworthy habit would seem to be a virtue. Now such is continence, for Andronicus says [*De Affectibus] that "continence is a habit unconquered by pleasure." Therefore continence is a virtue.

I answer that, The word "continence" is taken by various people in two ways. For some understand continence to denote abstention from all venereal pleasure: thus the Apostle joins continence to chastity (Gal. 5:23). In this sense perfect continence is virginity in the first place, and widowhood in the second. Wherefore the same applies to continence understood thus, as to virginity which we have stated above (Q. 152, A. 3) to be a virtue. Others, however, understand continence as signifying that whereby a man resists evil desires, which in