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Objection 1: It would seem that affinity in itself admits of
degrees. For any kind of propinquity can itself be the subject of
degrees. Now affinity is a kind of propinquity. Therefore it has
degrees in itself apart from the degrees of consanguinity by which it is
caused.
Objection 2: Further, it is stated in the text (Sent. iv, D,
41) that the child of a second marriage could not take a consort from
within the degrees of affinity of the first husband. But this would
not be the case unless the son of an affine were also affine.
Therefore affinity like consanguinity admits itself of degrees.
On the contrary, Affinity is caused by consanguinity. Therefore all
the degrees of affinity are caused by the degrees of consanguinity: and
so it has no degrees of itself.
I answer that, A thing does not of itself admit of being divided
except in reference to something belonging to it by reason of its
genus: thus animal is divided into rational and irrational and not into
white and black. Now carnal procreation has a direct relation to
consanguinity, because the tie of consanguinity is immediately
contracted through it; whereas it has no relation to affinity except
through consanguinity which is the latter's cause. Wherefore since
the degrees of relationship are distinguished in reference to carnal
procreation, the distinction of degrees is directly and immediately
referable to consanguinity, and to affinity through consanguinity.
Hence the general rule in seeking the degrees of affinity is that in
whatever degree of consanguinity I am related to the husband, in that
same degree of affinity I am related to the wife.
Reply to Objection 1: The degrees in propinquity of relationship
can only be taken in reference to ascent and descent of propagation, to
which affinity is compared only through consanguinity. Wherefore
affinity has no direct degrees, but derives them according to the
degrees of consanguinity.
Reply to Objection 2: Formerly it used to be said that the son of
my affine by a second marriage was affine to me, not directly but
accidentally as it were: wherefore he was forbidden to marry on account
of the justice of public honesty rather than affinity. And for this
reason this prohibition is now revoked.
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