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Objection 1: It would seem that adultery is not a determinate
species of lust, distinct from the other species. For adultery takes
its name from a man having intercourse "with a woman who is not his own
[ad alteram]," according to a gloss [St. Augustine: Serm.
li, 13 de Divers. lxiii] on Ex. 20:14. Now a woman who is
not one's own may be of various conditions, namely either a virgin,
or under her father's care, or a harlot, or of any other
description. Therefore it seems that adultery is not a species of lust
distinct from the others.
Objection 2: Further, Jerome says [Contra Jovin. i]: "It
matters not for what reason a man behaves as one demented. Hence
Sixtus the Pythagorean says in his Maxims: He that is insatiable of
his wife is an adulterer," and in like manner one who is over enamored
of any woman. Now every kind of lust includes a too ardent love.
Therefore adultery is in every kind of lust: and consequently it
should not be reckoned a species of lust.
Objection 3: Further, where there is the same kind of deformity,
there would seem to be the same species of sin. Now, apparently,
there is the same kind of deformity in seduction and adultery: since in
either case a woman is violated who is under another person's
authority. Therefore adultery is not a determinate species of lust,
distinct from the others.
On the contrary, Pope Leo [St. Augustine, De Bono Conjug.
iv; Append. Grat. ad can. Ille autem. xxxii, qu. 5] says
that "adultery is sexual intercourse with another man or woman in
contravention of the marriage compact, whether through the impulse of
one's own lust, or with the consent of the other party." Now this
implies a special deformity of lust. Therefore adultery is a
determinate species of lust.
I answer that, Adultery, as its name implies, "is access to
another's marriage-bed [ad alienum torum]" [Append. Gratian,
ad can. Ille autem. xxxii, qu. 1]. By so doing a man is guilty
of a twofold offense against chastity and the good of human
procreation. First, by accession to a woman who is not joined to him
in marriage, which is contrary to the good of the upbringing of his own
children. Secondly, by accession to a woman who is united to another
in marriage, and thus he hinders the good of another's children. The
same applies to the married woman who is corrupted by adultery.
Wherefore it is written (Ecclus. 23:32,33): "Every woman
. . . that leaveth her husband . . . shall be guilty of sin. For
first she hath been unfaithful to the law of the Most High" (since
there it is commanded: "Thou shalt not commit adultery"); "and
secondly, she hath offended against her husband," by making it
uncertain that the children are his: "thirdly, she hath fornicated in
adultery, and hath gotten children of another man," which is contrary
to the good of her offspring. The first of these, however, is common
to all mortal sins, while the two others belong especially to the
deformity of adultery. Hence it is manifest that adultery is a
determinate species of lust, through having a special deformity in
venereal acts.
Reply to Objection 1: If a married man has intercourse with another
woman, his sin may be denominated either with regard to him, and thus
it is always adultery, since his action is contrary to the fidelity of
marriage, or with regard to the woman with whom he has intercourse;
and thus sometimes it is adultery, as when a married man has
intercourse with another's wife; and sometimes it has the character of
seduction, or of some other sin, according to various conditions
affecting the woman with whom he has intercourse: and it has been
stated above (Article 1) that the species of lust correspond to the
various conditions of women.
Reply to Objection 2: Matrimony is specially ordained for the good
of human offspring, as stated above (Article 2). But adultery is
specially opposed to matrimony, in the point of breaking the marriage
faith which is due between husband and wife. And since the man who is
too ardent a lover of his wife acts counter to the good of marriage if
he use her indecently, although he be not unfaithful, he may in a
sense be called an adulterer; and even more so than he that is too
ardent a lover of another woman.
Reply to Objection 3: The wife is under her husband's authority,
as united to him in marriage: whereas the maid is under her father's
authority, as one who is to be married by that authority. Hence the
sin of adultery is contrary to the good of marriage in one way, and the
sin of seduction in another; wherefore they are reckoned to differ
specifically. Of other matters concerning adultery we shall speak in
the Third Part [XP, Question 59, Article 3; XP,
Questions 60,62], when we treat of matrimony.
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