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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.
Objection 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.
Objection 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.
Objection 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. [Cap.
Adulterii xxxii, qu. 7.; 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 (Article 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
(Article 10, ad 2).
Reply to Objection 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 to Objection 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 to Objection 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 to Objection 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 Gn. 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.
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