Part III (Secunda Secundae) Part 224 (2/2)
Wherefore it is manifest that l.u.s.t also, by violating something pertaining to the wors.h.i.+p of G.o.d, belongs to the species of sacrilege: and in this way sacrilege may be accounted a species of l.u.s.t.
Reply Obj. 1: l.u.s.t, by being directed to another vice as its end, becomes a species of that vice: and so a species of l.u.s.t 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 l.u.s.t by their very nature: whereas sacrilege is a species of l.u.s.t in so far as it is directed to another vice as its end, and may coincide with the various species of l.u.s.t. For unlawful intercourse between persons mutually united by spiritual relations.h.i.+p, is a sacrilege after the manner of incest. Intercourse with a virgin consecrated to G.o.d, 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 s.e.xual intercourse, and thus it is a kind of l.u.s.t, 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 l.u.s.t which is opposed to chast.i.ty for the observance of which certain persons are specially consecrated.
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ELEVENTH ARTICLE [II-II, Q. 154, Art. 11]
Whether the Unnatural Vice Is a Species of l.u.s.t?
Objection 1: It would seem that the unnatural vice is not a species of l.u.s.t. 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 l.u.s.t.
Obj. 2: Further, l.u.s.t is contrary to virtue; and so it is comprised under vice. But the unnatural vice is comprised not under vice, but under b.e.s.t.i.a.lity, according to the Philosopher (Ethic. vii, 5).
Therefore the unnatural vice is not a species of l.u.s.t.
Obj. 3: Further, l.u.s.t 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 l.u.s.t.
_On the contrary,_ It is reckoned together with the other species of l.u.s.t (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 l.u.s.t.”
_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 l.u.s.t. This may occur in two ways: First, through being contrary to right reason, and this is common to all l.u.s.tful 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 ”b.e.s.t.i.a.lity.” Thirdly, by copulation with an undue s.e.x, 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 b.e.s.t.i.a.l manners of copulation.
Reply Obj. 1: There we enumerated the species of l.u.s.t that are not contrary to human nature: wherefore the unnatural vice was omitted.
Reply Obj. 2: b.e.s.t.i.a.lity 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 l.u.s.tful 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.
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TWELFTH ARTICLE [II-II, Q. 154, Art. 12]
Whether the Unnatural Vice Is the Greatest Sin Among the Species of l.u.s.t?
Objection 1: It would seem that the unnatural vice is not the greatest sin among the species of l.u.s.t. 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 l.u.s.t.
Obj. 2: Further, sins committed against G.o.d would seem to be the most grievous. Now sacrilege is committed directly against G.o.d, since it is injurious to the Divine wors.h.i.+p. 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 l.u.s.t.
_On the contrary,_ Augustine says (De adult. conjug. [*The quotation is from Cap. Adulterii x.x.xii, qu. 7. Cf. Augustine, De Bono Conjugali, viii.]) that ”of all these,” namely the sins belonging to l.u.s.t, ”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 l.u.s.t 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 l.u.s.t. 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 guardians.h.i.+p. 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).
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