Whether Adultery Is Determinate Species of Lust, Distinct from the
Other Species?
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.
Obj. 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.
Obj. 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; Cf.
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_)" [*Cf. 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 Obj. 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 (A. 1) that the species of lust correspond to the
various conditions of women.
Reply Obj. 2: Matrimony is specially ordained for the good of human
offspring, as stated above (A. 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 Obj. 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 [* Cf. Suppl., Q. 59, A. 3; QQ. 60, 62], when we treat
of matrimony.
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