Whether the Unnatural Vice Is the Greatest Sin Among the Species of
Lust?
Objection 1: It would seem that the unnatural vice is not the
greatest sin among the species of lust. For the more a sin is
contrary to charity the graver it is. Now adultery, seduction and
rape which are injurious to our neighbor are seemingly more contrary
to the love of our neighbor, than unnatural sins, by which no other
person is injured. Therefore the unnatural sin is not the greatest
among the species of lust.
Obj. 2: Further, sins committed against God would seem to be the most
grievous. Now sacrilege is committed directly against God, since it
is injurious to the Divine worship. Therefore sacrilege is a graver
sin than the unnatural vice.
Obj. 3: Further, seemingly, a sin is all the more grievous according
as we owe a greater love to the person against whom that sin is
committed. Now the order of charity requires that a man love more
those persons who are united to him--and such are those whom he
defiles by incest--than persons who are not connected with him, and
whom in certain cases he defiles by the unnatural vice. Therefore
incest is a graver sin than the unnatural vice.
Obj. 4: Further, if the unnatural vice is most grievous, the more it
is against nature the graver it would seem to be. Now the sin of
uncleanness or effeminacy would seem to be most contrary to nature,
since it would seem especially in accord with nature that agent and
patient should be distinct from one another. Hence it would follow
that uncleanness is the gravest of unnatural vices. But this is not
true. Therefore unnatural vices are not the most grievous among sins
of lust.
_On the contrary,_ Augustine says (De adult. conjug. [*The quotation
is from Cap. Adulterii xxxii, qu. 7. Cf. Augustine, De Bono
Conjugali, viii.]) that "of all these," namely the sins belonging to
lust, "that which is against nature is the worst."
_I answer that,_ In every genus, worst of all is the corruption of
the principle on which the rest depend. Now the principles of reason
are those things that are according to nature, because reason
presupposes things as determined by nature, before disposing of other
things according as it is fitting. This may be observed both in
speculative and in practical matters. Wherefore just as in
speculative matters the most grievous and shameful error is that
which is about things the knowledge of which is naturally bestowed on
man, so in matters of action it is most grave and shameful to act
against things as determined by nature. Therefore, since by the
unnatural vices man transgresses that which has been determined by
nature with regard to the use of venereal actions, it follows that in
this matter this sin is gravest of all. After it comes incest, which,
as stated above (A. 9), is contrary to the natural respect which we
owe persons related to us.
With regard to the other species of lust they imply a transgression
merely of that which is determined by right reason, on the
presupposition, however, of natural principles. Now it is more
against reason to make use of the venereal act not only with
prejudice to the future offspring, but also so as to injure another
person besides. Wherefore simple fornication, which is committed
without injustice to another person, is the least grave among the
species of lust. Then, it is a greater injustice to have intercourse
with a woman who is subject to another's authority as regards the act
of generation, than as regards merely her guardianship. Wherefore
adultery is more grievous than seduction. And both of these are
aggravated by the use of violence. Hence rape of a virgin is graver
than seduction, and rape of a wife than adultery. And all these are
aggravated by coming under the head of sacrilege, as stated above (A.
10, ad 2).
Reply Obj. 1: Just as the ordering of right reason proceeds from man,
so the order of nature is from God Himself: wherefore in sins
contrary to nature, whereby the very order of nature is violated, an
injury is done to God, the Author of nature. Hence Augustine says
(Confess. iii, 8): "Those foul offenses that are against nature
should be everywhere and at all times detested and punished, such as
were those of the people of Sodom, which should all nations commit,
they should all stand guilty of the same crime, by the law of God
which hath not so made men that they should so abuse one another. For
even that very intercourse which should be between God and us is
violated, when that same nature, of which He is the Author, is
polluted by the perversity of lust."
Reply Obj. 2: Vices against nature are also against God, as stated
above (ad 1), and are so much more grievous than the depravity of
sacrilege, as the order impressed on human nature is prior to and
more firm than any subsequently established order.
Reply Obj. 3: The nature of the species is more intimately united to
each individual, than any other individual is. Wherefore sins against
the specific nature are more grievous.
Reply Obj. 4: Gravity of a sin depends more on the abuse of a thing
than on the omission of the right use. Wherefore among sins against
nature, the lowest place belongs to the sin of uncleanness, which
consists in the mere omission of copulation with another. While the
most grievous is the sin of bestiality, because use of the due
species is not observed. Hence a gloss on Gen. 37:2, "He accused his
brethren of a most wicked crime," says that "they copulated with
cattle." After this comes the sin of sodomy, because use of the right
sex is not observed. Lastly comes the sin of not observing the right
manner of copulation, which is more grievous if the abuse regards the
"vas" than if it affects the manner of copulation in respect of other
circumstances.
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