Part III (Secunda Secundae) Part 221 (1/2)

Reply Obj. 1: According to the Philosopher (Ethic. vi, 5), intemperance is the chief corruptive of prudence: wherefore the vices opposed to prudence arise chiefly from l.u.s.t, which is the princ.i.p.al species of intemperance.

Reply Obj. 2: The constancy which is a part of fort.i.tude regards hards.h.i.+ps and objects of fear; but constancy in refraining from pleasures pertains to continence which is a part of temperance, as stated above (Q. 143). Hence the inconstancy which is opposed thereto is to be reckoned a daughter of l.u.s.t. Nevertheless even the first named inconstancy arises from l.u.s.t, inasmuch as the latter enfeebles a man's heart and renders it effeminate, according to Osee 4:11, ”Fornication and wine and drunkenness take away the heart [Douay: 'understanding'].” Vegetius, too, says (De Re Milit. iii) that ”the less a man knows of the pleasures of life, the less he fears death.”

Nor is there any need, as we have repeatedly stated, for the daughters of a capital vice to agree with it in matter (cf. Q. 35, A.

4, ad 2; Q. 118, A. 8, ad 1; Q. 148, A. 6).

Reply Obj. 3: Self-love in respect of any goods that a man desires for himself is the common origin of all sins; but in the special point of desiring carnal pleasures for oneself, it is reckoned a daughter of l.u.s.t.

Reply Obj. 4: The sins mentioned by Isidore are inordinate external acts, pertaining in the main to speech; wherein there is a fourfold inordinateness. First, on account of the matter, and to this we refer ”obscene words”: for since ”out of the abundance of the heart the mouth speaketh” (Matt. 12:34), the l.u.s.tful man, whose heart is full of lewd concupiscences, readily breaks out into lewd words. Secondly, on account of the cause: for, since l.u.s.t causes thoughtlessness and rashness, the result is that it makes a man speak without weighing or giving a thought to his words, which are described as ”scurrilous.”

Thirdly, on account of the end: for since the l.u.s.tful man seeks pleasure, he directs his speech thereto, and so gives utterance to ”wanton words.” Fourthly, on account of the sentiments expressed by his words, for through causing blindness of mind, l.u.s.t perverts a man's sentiments, and so he gives way ”to foolish talking,” for instance, by expressing a preference for the pleasures he desires to anything else.

_______________________

QUESTION 154

OF THE PARTS OF l.u.s.t (In Twelve Articles)

We must now consider the parts of l.u.s.t, under which head there are twelve points of inquiry:

(1) Into what parts is l.u.s.t divided?

(2) Whether simple fornication is a mortal sin?

(3) Whether it is the greatest of sins?

(4) Whether there is mortal sin in touches, kisses and such like seduction?

(5) Whether nocturnal pollution is a mortal sin?

(6) Of seduction;

(7) Of rape;

(8) Of adultery;

(9) Of incest;

(10) Of sacrilege;

(11) Of the sin against nature;

(12) Of the order of gravity in the aforesaid sins.

_______________________

FIRST ARTICLE [II-II, Q. 154, Art. 1]

Whether Six Species Are Fittingly a.s.signed to l.u.s.t?

Objection 1: It would seem that six species are unfittingly a.s.signed to l.u.s.t, namely, ”simple fornication, adultery, incest, seduction, rape, and the unnatural vice.” For diversity of matter does not diversify the species. Now the aforesaid division is made with regard to diversity of matter, according as the woman with whom a man has intercourse is married or a virgin, or of some other condition.

Therefore it seems that the species of l.u.s.t are diversified in this way.

Obj. 2: Further, seemingly the species of one vice are not differentiated by things that belong to another vice. Now adultery does not differ from simple fornication, save in the point of a man having intercourse with one who is another's, so that he commits an injustice. Therefore it seems that adultery should not be reckoned a species of l.u.s.t.