Part III (Secunda Secundae) Part 222 (1/2)
Obj. 6: Further, Augustine says (De Bono Conjug. xvi) that ”what food is to the well-being of the body, such is s.e.xual intercourse to the welfare of the human race.” But inordinate use of food is not always a mortal sin. Therefore neither is all inordinate s.e.xual intercourse; and this would seem to apply especially to simple fornication, which is the least grievous of the aforesaid species.
_On the contrary,_ It is written (Tob. 4:13): ”Take heed to keep thyself ... from all fornication, and beside thy wife never endure to know a crime.” Now crime denotes a mortal sin. Therefore fornication and all intercourse with other than one's wife is a mortal sin.
Further, nothing but mortal sin debars a man from G.o.d's kingdom. But fornication debars him, as shown by the words of the Apostle (Gal.
5:21), who after mentioning fornication and certain other vices, adds: ”They who do such things shall not obtain the kingdom of G.o.d.”
Therefore simple fornication is a mortal sin.
Further, it is written in the Decretals (XXII, qu. i, can.
Praedicandum): ”They should know that the same penance is to be enjoined for perjury as for adultery, fornication, and wilful murder and other criminal offenses.” Therefore simple fornication is a criminal or mortal sin.
_I answer that,_ Without any doubt we must hold simple fornication to be a mortal sin, notwithstanding that a gloss [*St. Augustine, QQ. in Deut., qu. 37] on Deut. 23:17, says: ”This is a prohibition against going with wh.o.r.es, whose vileness is venial.” For instead of ”venial”
it should be ”venal,” since such is the wanton's trade. In order to make this evident, we must take note that every sin committed directly against human life is a mortal sin. Now simple fornication implies an inordinateness that tends to injure the life of the offspring to be born of this union. For we find in all animals where the upbringing of the offspring needs care of both male and female, that these come together not indeterminately, but the male with a certain female, whether one or several; such is the case with all birds: while, on the other hand, among those animals, where the female alone suffices for the offspring's upbringing, the union is indeterminate, as in the case of dogs and like animals. Now it is evident that the upbringing of a human child requires not only the mother's care for his nourishment, but much more the care of his father as guide and guardian, and under whom he progresses in goods both internal and external. Hence human nature rebels against an indeterminate union of the s.e.xes and demands that a man should be united to a determinate woman and should abide with her a long time or even for a whole lifetime. Hence it is that in the human race the male has a natural solicitude for the certainty of offspring, because on him devolves the upbringing of the child: and this certainly would cease if the union of s.e.xes were indeterminate.
This union with a certain definite woman is called matrimony; which for the above reason is said to belong to the natural law. Since, however, the union of the s.e.xes is directed to the common good of the whole human race, and common goods depend on the law for their determination, as stated above (I-II, Q. 90, A. 2), it follows that this union of man and woman, which is called matrimony, is determined by some law. What this determination is for us will be stated in the Third Part of this work (Suppl., Q. 50, seqq.), where we shall treat of the sacrament of matrimony. Wherefore, since fornication is an indeterminate union of the s.e.xes, as something incompatible with matrimony, it is opposed to the good of the child's upbringing, and consequently it is a mortal sin.
Nor does it matter if a man having knowledge of a woman by fornication, make sufficient provision for the upbringing of the child: because a matter that comes under the determination of the law is judged according to what happens in general, and not according to what may happen in a particular case.
Reply Obj. 1: Fornication is reckoned in conjunction with these things, not as being on a par with them in sinfulness, but because the matters mentioned there were equally liable to cause dispute between Jews and Gentiles, and thus prevent them from agreeing unanimously. For among the Gentiles, fornication was not deemed unlawful, on account of the corruption of natural reason: whereas the Jews, taught by the Divine law, considered it to be unlawful.
The other things mentioned were loathsome to the Jews through custom introduced by the law into their daily life. Hence the Apostles forbade these things to the Gentiles, not as though they were unlawful in themselves, but because they were loathsome to the Jews, as stated above (I-II, Q. 103, A. 4, ad 3).
Reply Obj. 2: Fornication is said to be a sin, because it is contrary to right reason. Now man's reason is right, in so far as it is ruled by the Divine Will, the first and supreme rule. Wherefore that which a man does by G.o.d's will and in obedience to His command, is not contrary to right reason, though it may seem contrary to the general order of reason: even so, that which is done miraculously by the Divine power is not contrary to nature, though it be contrary to the usual course of nature. Therefore just as Abraham did not sin in being willing to slay his innocent son, because he obeyed G.o.d, although considered in itself it was contrary to right human reason in general, so, too, Osee sinned not in committing fornication by G.o.d's command. Nor should such a copulation be strictly called fornication, though it be so called in reference to the general course of things. Hence Augustine says (Confess. iii, 8): ”When G.o.d commands a thing to be done against the customs or agreement of any people, though it were never done by them heretofore, it is to be done”; and afterwards he adds: ”For as among the powers of human society, the greater authority is obeyed in preference to the lesser, so must G.o.d in preference to all.”
Reply Obj. 3: Abraham and Jacob went in to their handmaidens with no purpose of fornication, as we shall show further on when we treat of matrimony (Suppl., Q. 65, A. 5, ad 2). As to Juda there is no need to excuse him, for he also caused Joseph to be sold.
Reply Obj. 4: Simple fornication is contrary to the love of our neighbor, because it is opposed to the good of the child to be born, as we have shown, since it is an act of generation accomplished in a manner disadvantageous to the future child.
Reply Obj. 5: A person, who, while given to works of piety, yields to the inconstancy of the flesh, is freed from eternal loss, in so far as these works dispose him to receive the grace to repent, and because by such works he makes satisfaction for his past inconstancy; but not so as to be freed by pious works, if he persist in carnal inconstancy impenitent until death.
Reply Obj. 6: One copulation may result in the begetting of a man, wherefore inordinate copulation, which hinders the good of the future child, is a mortal sin as to the very genus of the act, and not only as to the inordinateness of concupiscence. On the other hand, one meal does not hinder the good of a man's whole life, wherefore the act of gluttony is not a mortal sin by reason of its genus. It would, however, be a mortal sin, if a man were knowingly to partake of a food which would alter the whole condition of his life, as was the case with Adam.
Nor is it true that fornication is the least of the sins comprised under l.u.s.t, for the marriage act that is done out of sensuous pleasure is a lesser sin.
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THIRD ARTICLE [II-II, Q. 154, Art. 3]
Whether Fornication Is the Most Grievous of Sins?
Objection 1: It would seem that fornication is the most grievous of sins. For seemingly a sin is the more grievous according as it proceeds from a greater sensuous pleasure. Now the greatest sensuous pleasure is in fornication, for a gloss on 1 Cor. 7:9 says that the ”flame of sensuous pleasure is most fierce in l.u.s.t.” Therefore it seems that fornication is the gravest of sins.
Obj. 2: Further, a sin is the more grievous that is committed against a person more closely united to the sinner: thus he sins more grievously who strikes his father than one who strikes a stranger.
Now according to 1 Cor. 6:18, ”He that committeth fornication sinneth against his own body,” which is most intimately connected with a man.
Therefore it seems that fornication is the most grievous of sins.
Obj. 3: Further, the greater a good is, the graver would seem to be the sin committed against it. Now the sin of fornication is seemingly opposed to the good of the whole human race, as appears from what was said in the foregoing Article. It is also against Christ, according to 1 Cor. 6:15, ”Shall I ... take the members of Christ, and make them the members of a harlot?” Therefore fornication is the most grievous of sins.
_On the contrary,_ Gregory says (Moral. x.x.xiii, 12) that the sins of the flesh are less grievous than spiritual sins.
_I answer that,_ The gravity of a sin may be measured in two ways, first with regard to the sin in itself, secondly with regard to some accident. The gravity of a sin is measured with regard to the sin itself, by reason of its species, which is determined according to the good to which that sin is opposed. Now fornication is contrary to the good of the child to be born. Wherefore it is a graver sin, as to its species, than those sins which are contrary to external goods, such as theft and the like; while it is less grievous than those which are directly against G.o.d, and sins that are injurious to the life of one already born, such as murder.
Reply Obj. 1: The sensual pleasure that aggravates a sin is that which is in the inclination of the will. But the sensual pleasure that is in the sensitive appet.i.te, lessens sin, because a sin is the less grievous according as it is committed under the impulse of a greater pa.s.sion. It is in this way that the greatest sensual pleasure is in fornication. Hence Augustine says (De Agone Christiano [*Serm.