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Objection 1: It would seem that six species are unfittingly assigned
to lust, 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 lust are diversified
in this way.
Objection 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 lust.
Objection 3: Further, just as a man may happen to have intercourse
with a woman who is bound to another man by marriage, so may it happen
that a man has intercourse with a woman who is bound to God by vow.
Therefore sacrilege should be reckoned a species of lust, even as
adultery is.
Objection 4: Further, a married man sins not only if he be with
another woman, but also if he use his own wife inordinately. But the
latter sin is comprised under lust. Therefore it should be reckoned
among the species thereof.
Objection 5: Further, the Apostle says (2 Cor. 12:21):
"Lest again, when I come, God humble me among you, and I mourn
many of them /that sinned before, and have not done penance for the
uncleanness and fornication and lasciviousness that they have
committed." Therefore it seems that also uncleanness and
lasciviousness should be reckoned species of lust, as well as
fornication.
Objection 6: Further, the thing divided is not to be reckoned among
its parts. But lust is reckoned together with the aforesaid: for it
is written (Gal. 5:19): "The works of the flesh are
manifest, which are fornication, uncleanness, immodesty, lust ."
Therefore it seems that fornication is unfittingly reckoned a species
of lust.
On the contrary, The aforesaid division is given in the Decretals
36, qu. i [Append. Grat. ad can. Lex illa].
I answer that As stated above (Question 153, Article 3), the
sin of lust consists in seeking venereal pleasure not in accordance with
right reason. This may happen in two ways. First, in respect of the
matter wherein this pleasure is sought; secondly, when, whereas there
is due matter, other due circumstances are not observed. And since a
circumstance, as such, does not specify a moral act, whose species is
derived from its object which is also its matter, it follows that the
species of lust must be assigned with respect to its matter or object.
Now this same matter may be discordant with right reason in two ways.
First, because it is inconsistent with the end of the venereal act.
In this way, as hindering the begetting of children, there is the
"vice against nature," which attaches to every venereal act from
which generation cannot follow; and, as hindering the due upbringing
and advancement of the child when born, there is "simple
fornication," which is the union of an unmarried man with an unmarried
woman. Secondly, the matter wherein the venereal act is consummated
may be discordant with right reason in relation to other persons; and
this in two ways. First, with regard to the woman, with whom a man
has connection, by reason of due honor not being paid to her; and thus
there is "incest," which consists in the misuse of a woman who is
related by consanguinity or affinity. Secondly, with regard to the
person under whose authority the woman is placed: and if she be under
the authority of a husband, it is "adultery," if under the authority
of her father, it is "seduction," in the absence of violence, and
"rape" if violence be employed.
These species are differentiated on the part of the woman rather than
of the man, because in the venereal act the woman is passive and is by
way of matter, whereas the man is by way of agent; and it has been
stated above (Objection 1) that the aforesaid species are assigned
with regard to a difference of matter.
Reply to Objection 1: The aforesaid diversity of matter is
connected with a formal difference of object, which difference results
from different modes of opposition to right reason, as stated above.
Reply to Objection 2: As stated above (FS, Question 18,
Article 7), nothing hinders the deformities of different vices
concurring in the one act, and in this way adultery is comprised under
lust and injustice. Nor is this deformity of injustice altogether
accidental to lust: since the lust that obeys concupiscence so far as
to lead to injustice, is thereby shown to be more grievous.
Reply to Objection 3: Since a woman, by vowing continence,
contracts a spiritual marriage with God, the sacrilege that is
committed in the violation of such a woman is a spiritual adultery. In
like manner, the other kinds of sacrilege pertaining to lustful matter
are reduced to other species of lust.
Reply to Objection 4: The sin of a husband with his wife is not
connected with undue matter, but with other circumstances, which do
not constitute the species of a moral act, as stated above (FS,
Question 18, Article 2).
Reply to Objection 5: As a gloss says on this passage,
"uncleanness" stands for lust against nature, while
"lasciviousness" is a man's abuse of boys, wherefore it would appear
to pertain to seduction. We may also reply that "lasciviousness"
relates to certain acts circumstantial to the venereal act, for
instance kisses, touches, and so forth.
Reply to Objection 6: According to a gloss on this passage "lust"
there signifies any kind of excess.
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