Whether Seduction Should Be Reckoned a Species of Lust?
Objection 1: It would seem that seduction should not be reckoned a
species of lust. For seduction denotes the unlawful violation of a
virgin, according to the Decretals (XXXVI, qu. 1) [*Append. Grat. ad
can. Lex illa]. But this may occur between an unmarried man and an
unmarried woman, which pertains to fornication. Therefore seduction
should not be reckoned a species of lust, distinct from fornication.
Obj. 2: Further, Ambrose says (De Patriarch. [*De Abraham i, 4]):
"Let no man be deluded by human laws: all seduction is adultery." Now
a species is not contained under another that is differentiated in
opposition to it. Therefore since adultery is a species of lust, it
seems that seduction should not be reckoned a species of lust.
Obj. 3: Further, to do a person an injury would seem to pertain to
injustice rather than to lust. Now the seducer does an injury to
another, namely the violated maiden's father, who "can take the
injury as personal to himself" [*Gratian, ad can. Lex illa], and sue
the seducer for damages. Therefore seduction should not be reckoned a
species of lust.
_On the contrary,_ Seduction consists properly in the venereal act
whereby a virgin is violated. Therefore, since lust is properly about
venereal actions, it would seem that seduction is a species of lust.
_I answer that,_ When the matter of a vice has a special deformity,
we must reckon it to be a determinate species of that vice. Now lust
is a sin concerned with venereal matter, as stated above (Q. 153, A.
1). And a special deformity attaches to the violation of a virgin who
is under her father's care: both on the part of the maid, who through
being violated without any previous compact of marriage is both
hindered from contracting a lawful marriage and is put on the road to
a wanton life from which she was withheld lest she should lose the
seal of virginity: and on the part of the father, who is her
guardian, according to Ecclus. 42:11, "Keep a sure watch over a
shameless daughter, lest at any time she make thee become a
laughing-stock to thy enemies." Therefore it is evident that
seduction which denotes the unlawful violation of a virgin, while
still under the guardianship of her parents, is a determinate species
of lust.
Reply Obj. 1: Although a virgin is free from the bond of marriage,
she is not free from her father's power. Moreover, the seal of
virginity is a special obstacle to the intercourse of fornication, in
that it should be removed by marriage only. Hence seduction is not
simple fornication, since the latter is intercourse with harlots,
women, namely, who are no longer virgins, as a gloss observes on 2
Cor. 12: "And have not done penance for the uncleanness and
fornication," etc.
Reply Obj. 2: Ambrose here takes seduction in another sense, as
applicable in a general way to any sin of lust. Wherefore seduction,
in the words quoted, signifies the intercourse between a married man
and any woman other than his wife. This is clear from his adding:
"Nor is it lawful for the husband to do what the wife may not." In
this sense, too, we are to understand the words of Num. 5:13: "If
[Vulg.: 'But'] the adultery is secret, and cannot be provided by
witnesses, because she was not found in adultery (_stupro_)."
Reply Obj. 3: Nothing prevents a sin from having a greater deformity
through being united to another sin. Now the sin of lust obtains a
greater deformity from the sin of injustice, because the
concupiscence would seem to be more inordinate, seeing that it
refrains not from the pleasurable object so that it may avoid an
injustice. In fact a twofold injustice attaches to it. One is on the
part of the virgin, who, though not violated by force, is
nevertheless seduced, and thus the seducer is bound to compensation.
Hence it is written (Ex. 22:16, 17): "If a man seduce a virgin not
yet espoused, and lie with her, he shall endow her and have her to
wife. If the maid's father will not give her to him, he shall give
money according to the dowry, which virgins are wont to receive." The
other injury is done to the maid's father: wherefore the seducer is
bound by the Law to a penalty in his regard. For it is written (Deut.
22:28, 29): "If a man find a damsel that is a virgin, who is not
espoused, and taking her, lie with her, and the matter come to
judgment: he that lay with her shall give to the father of the maid
fifty sicles of silver, and shall have her to wife, and because he
hath humbled her, he may not put her away all the days of his life":
and this, lest he should prove to have married her in mockery, as
Augustine observes. [*QQ. in Deut., qu. xxxiv.]
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