DEMONS OF SEXUALITY
DEMONS OF SEXUALITY
The writing of the Saints tell us that there are specific demons that specialize in tempting men and women with lustful thoughts and lustful behavior. Saint John of the Cross in his book The Dark Night of the Soul refers to this demon as "the spirit of fornication." The following is an excerpt where Saint John of the Cross refers to these demons and their temptations:
DARK NIGHT OF THE SOUL, BOOK I CHAPTER XIV
Expounds this last line of the first stanza.
WHEN this house of sensuality was now at rest--that is, was mortified--its passions being quenched and its desires put to rest and lulled to sleep by means of this blessed night of the purgation of sense, the soul went forth, to set out upon the road and way of the spirit, which is that of progressives and proficients, and which, by another name, is called the way of illumination or of infused contemplation, wherein God Himself feeds and refreshes the soul, without meditation, or the soul's active help. Such, as we have said, is the night and purgation of sense in the soul. In those who have afterwards to enter the other and more formidable night of the spirit, in order to pass to the Divine union of love of God (for not all pass habitually thereto, but only the smallest number), it is wont to be accompanied by formidable trials and temptations of sense, which last for a long time, albeit longer in some than in others. For to some the angel of Satan presents himself--namely, the spirit of fornication--that he may buffet their senses with abominable and violent temptations, and trouble their spirits with vile considerations and representations which are most visible to the imagination, which things at times are a greater affliction to them than death.
Thomas a Kempis calls this same evil spirit of sexuality an "unclean spirit" in the following excerpt:
THE IMITATION OF CHRIST, BOOK III
The Sixth Chapter
You must know that the old enemy tries by all means in his power to hinder your desire for good and to turn you from every devotional practice, especially from the veneration of the saints, from devout meditation on My passion, and from your firm purpose of advancing in virtue. He suggests many evil thoughts that he may cause you weariness and horror, and thus draw you away from prayer and holy reading. A humble confession displeases him and, if he could, he would make you omit Holy Communion. Do not believe him or heed him, even though he often sets traps to deceive you. When he suggests evil, unclean things, accuse him. Say to him: "Away, unclean spirit! Shame, miserable creature! You are but filth to bring such things to my ears. Begone, most wretched seducer! You shall have no part in me, for Jesus will be my strength, and you shall be confounded.
It is necessary for our salvation that we overcome sins of lust, such as fornication, masturbation, adultery and homosexuality. Holy Scripture tells us that the sexually immoral will not inherit the Kingdom of God:
"Do you not realise that people who do evil will never inherit the kingdom of God? Make no mistake-the sexually immoral, idolaters, adulterers, the self-indulgent, sodomites, thieves, misers, drunkards, slanderers and swindlers, none of these will inherit the kingdom of God. " 1 Corinthians 6:9
Thomas a Kempis explains how we are to resist these evil spirits and their temptations:
THE IMITATION OF CHRIST, BOOK I
Resisting Temptation
SO LONG as we live in this world we cannot escape suffering and temptation. Whence it is written in Job: "The life of man upon earth is a warfare."---JOB VIII.1. Everyone, therefore, must guard against temptation and must watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him.---1 PETER V. 8. No one is so perfect or so holy but he is sometimes tempted; man cannot be altogether free from temptation. Yet temptations, though troublesome and severe, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many temptations and trials to profit by them, while those who could not resist became reprobate and fell away. There is no state so holy, no place so secret that temptations and trials will not come. Man is never safe from them as long as he lives, for they come from within us -- in sin we were born. When one temptation or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness. Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed they will quickly return, more violent than before. Little by little, in patience and long-suffering you will overcome them, by the help of God rather than by severity and your own rash ways. Often take counsel when tempted; and do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled. The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven hither and yon by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are. Above all, we must be especially alert against the beginnings of temptation, for the enemy is more easily conquered if he is refused admittance to the mind and is met beyond the threshold when he knocks. Someone has said very aptly: "Resist the beginnings; remedies come too late, when by long delay the evil has gained strength." First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent. Thus, because he is not resisted in the beginning, Satan gains full entry. And the longer a man delays in resisting, so much the weaker does he become each day, while the strength of the enemy grows against him. Some suffer great temptations in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are tempted but lightly according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect. We should not despair, therefore, when we are tempted, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with temptation that we may be able to bear it.---COR. X. 13. Let us humble our souls under the hand of God in every trial and temptation for He will save and exalt the humble in spirit. In temptations and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest. When a man is not troubled it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress. Some, guarded against great temptations, are frequently overcome by small ones in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones.
THE IMITATION OF CHRIST, BOOK III
Acquiring Patience in the Fight Against Concupiscence
The Disciple:
PATIENCE, O Lord God, is very necessary for me, I see, because there are many adversities in this life. No matter what plans I make for my own peace, my life cannot be free from struggle and sorrow. The Voice of Christ My child, you are right, yet My wish is not that you seek that peace which is free from temptations or meets with no opposition, but rather that you consider yourself as having found peace when you have been tormented with many tribulations and tried with many adversities. If you say that you cannot suffer much, how will you endure the fire of purgatory? Of two evils, the lesser is always to be chosen. Therefore, in order that you may escape the everlasting punishments to come, try to bear present evils patiently for the sake of God. Do you think that men of the world have no suffering, or perhaps but little? Ask even those who enjoy the most delights and you will learn otherwise. "But," you will say, "they enjoy many pleasures and follow their own wishes; therefore they do not feel their troubles very much." Granted that they do have whatever they wish, how long do you think it will last? Behold, they who prosper in the world shall perish as smoke, and there shall be no memory of their past joys. Even in this life they do not find rest in these pleasures without bitterness, weariness, and fear. For they often receive the penalty of sorrow from the very thing whence they believe their happiness comes. And it is just. Since they seek and follow after pleasures without reason, they should not enjoy them without shame and bitterness. How brief, how false, how unreasonable and shameful all these pleasures are! Yet in their drunken blindness men do not understand this, but like brute beasts incur death of soul for the miserly enjoyment of a corruptible life. Therefore, My child, do not pursue your lusts, but turn away from your own will. "Seek thy pleasure in the Lord and He will give thee thy heart's desires."[33] If you wish to be truly delighted and more abundantly comforted by Me, behold, in contempt of all worldly things and in the cutting off of all base pleasures shall your blessing be, and great consolation shall be given you. Further, the more you withdraw yourself from any solace of creatures, the sweeter and stronger comfort will you find in Me. At first you will not gain these blessings without sadness and toil and conflict. Habit already formed will resist you, but it shall be overcome by a better habit. The flesh will murmur against you, but it will be bridled by fervor of spirit. The old serpent will sting and trouble you, but prayer will put him to flight and by steadfast, useful toil the way will be closed to him.
THE IMITATION OF CHRIST, BOOK III
The Proving of a True Lover
The Voice of Christ:
MY CHILD, you are not yet a brave and wise lover.
The Disciple:
Why, Lord?
The Voice of Christ:
Because, on account of a slight difficulty you give up what you have undertaken and are too eager to seek consolation. The brave lover stands firm in temptations and pays no heed to the crafty persuasions of the enemy. As I please him in prosperity, so in adversity I am not displeasing to him. The wise lover regards not so much the gift of Him Who loves as the love of Him Who gives. He regards the affection of the Giver rather than the value of the gift, and sets his Beloved above all gifts. The noble lover does not rest in the gift but in Me Who am above every gift. All is not lost, then, if you sometimes feel less devout than you wish toward Me or My saints. That good and sweet feeling which you sometimes have is the effect of present grace and a certain foretaste of your heavenly home. You must not lean upon it too much, because it comes and goes. But to fight against evil thoughts which attack you is a sign of virtue and great merit. Do not, therefore, let strange fantasies disturb you, no matter what they concern. Hold strongly to your resolution and keep a right intention toward God. It is not an illusion that you are sometimes rapt in ecstasy and then quickly returned to the usual follies of your heart. For these are evils which you suffer rather than commit; and so long as they displease you and you struggle against them, it is a matter of merit and not a loss. You must know that the old enemy tries by all means in his power to hinder your desire for good and to turn you from every devotional practice, especially from the veneration of the saints, from devout meditation on My passion, and from your firm purpose of advancing in virtue. He suggests many evil thoughts that he may cause you weariness and horror, and thus draw you away from prayer and holy reading. A humble confession displeases him and, if he could, he would make you omit Holy Communion. Do not believe him or heed him, even though he often sets traps to deceive you. When he suggests evil, unclean things, accuse him. Say to him: "Away, unclean spirit! Shame, miserable creature! You are but filth to bring such things to my ears. Begone, most wretched seducer! You shall have no part in me, for Jesus will be my strength, and you shall be confounded. I would rather die and suffer all torments than consent to you. Be still! Be silent! Though you bring many troubles upon me I will have none of you. The Lord is my light, my salvation. Whom shall I fear? Though armies unite against me, my heart will not fear, for the Lord is my Helper, my Redeemer." Fight like a good soldier and if you sometimes fall through weakness, rise again with greater strength than before, trusting in My most abundant grace. But beware of vain complacency and pride. For many are led into error through these faults and sometimes fall into almost perpetual blindness. Let the fall of these, who proudly presume on self, be a warning to you and a constant incentive to humility.
Thomas a Kempis states that by attending Holy Mass frequently and by receiving Holy Communion frequently the devil's power against us weakens and we grow stronger in overcoming vice:
It Is Profitable to Receive Communion Often
The Disciple:
BEHOLD, I come to You, Lord, that I may prosper by Your gift and be delighted at Your holy banquet which You, O God, in Your sweetness have prepared for Your poor. Behold, all that I can or ought to desire is in You. You are my salvation and my redemption, my hope and strength, my honor and glory. Gladden, then, this day the soul of Your servant because I have raised my heart to You, O Lord Jesus. I long to receive You now, devoutly and reverently. I desire to bring You into my house that, with Zacheus, I may merit Your blessing and be numbered among the children of Abraham. My soul longs for Your Body; my heart desires to be united with You. Give me Yourself -- it is enough; for without You there is no consolation. Without You I cannot exist, without Your visitation I cannot live. I must often come to You, therefore, and receive the strength of my salvation lest, deprived of this heavenly food, I grow weak on the way. Once, most merciful Jesus, while preaching to the people and healing their many ills, You said: "I will not send them away fasting, lest they faint in the way."[49] Deal with me likewise, You Who have left Yourself in this Sacrament for the consolation of the faithful. You are sweet refreshment to the soul, and he who eats You worthily will be a sharer in, and an heir to, eternal glory. It is indeed necessary for me, who fall and sin so often, who so quickly become lax and weak, to renew, cleanse, and inflame myself through frequent prayer, confession, and the holy reception of Your Body, lest perhaps by abstaining too long, I fall away from my holy purpose. For from the days of his youth the senses of man are prone to evil, and unless divine aid strengthens him, he quickly falls deeper. But Holy Communion removes him from evil and confirms him in good. If I am so often careless and lax when I celebrate or communicate, what would happen if I did not receive this remedy and seek so great a help? Although I am neither fit nor properly disposed to celebrate every day, yet I will do my best at proper times to receive the divine Mysteries and share in this great grace. This, indeed, is the one chief consolation of the faithful soul when separated from You by mortality, that often mindful of her God, she receives her Beloved with devout recollection. Oh, wonderful condescension of Your affection toward us, that You, the Lord God, Creator and Giver of life to all, should see fit to come to a poor soul and to appease her hunger with all Your divinity and humanity! O happy mind and blessed soul which deserves to receive You, her Lord God, and in receiving You, is filled with spiritual joy! How great a Master she entertains, what a beloved guest she receives, how sweet a companion she welcomes, how true a friend she gains, how beautiful and noble is the spouse she embraces, beloved and desired above all things that can be loved and desired! Let heaven and earth and all their treasures stand silent before Your face, most sweetly Beloved, for whatever glory and beauty they have is of Your condescending bounty, and they cannot approach the beauty of Your name, Whose wisdom is untold.
Many Blessings Are Given Those Who Receive Communion Worthily
The Disciple:
O LORD my God, favor Your servant with the blessings of Your sweetness that I may merit to approach Your magnificent Sacrament worthily and devoutly. Lift up my heart to You and take away from me this heavy indolence. Visit me with Your saving grace that I may in spirit taste Your sweetness which lies hidden in this Sacrament like water in the depths of a spring. Enlighten my eyes to behold this great Mystery, and give me strength to believe in it with firm faith. For it is Your work, not the power of man, Your sacred institution, not his invention. No man is able of himself to comprehend and understand these things which surpass even the keen vision of angels. How, then, shall I, an unworthy sinner who am but dust and ashes, be able to fathom and understand so great a mystery? O Lord, I come to You at Your command in simplicity of heart, in good, firm faith, with hope and reverence, and I truly believe that You are present here in this Sacrament, God and man. It is Your will that I receive You and unite myself to You in love. Wherefore, I beg Your mercy and ask that special grace be given me, that I may be wholly dissolved in You and filled with Your love, no longer to concern myself with exterior consolations. For this, the highest and most worthy Sacrament, is the health of soul and body, the cure of every spiritual weakness. In it my defects are remedied, my passions restrained, and temptations overcome or allayed. In it greater grace is infused, growing virtue is nourished, faith confirmed, hope strengthened, and charity fanned into flame. You, my God, the protector of my soul, the strength of human weakness, and the giver of every interior consolation, have given and still do often give in this Sacrament great gifts to Your loved ones who communicate devoutly. Moreover, You give them many consolations amid their numerous troubles and lift them from the depths of dejection to the hope of Your protection. With new graces You cheer and lighten them within, so that they who are full of anxiety and without affection before Communion may find themselves changed for the better after partaking of this heavenly food and drink. Likewise, You so deal with Your elect that they may truly acknowledge and plainly experience how weak they are in themselves and what goodness and grace they obtain from You. For though in themselves they are cold, obdurate, and wanting in devotion, through You they become fervent, cheerful, and devout. Who, indeed, can humbly approach the fountain of sweetness and not carry away a little of it? Or who, standing before a blazing fire does not feel some of its heat? You are a fountain always filled with superabundance! You are a fire, ever burning, that never fails! Therefore, while I may not exhaust the fullness of the fountain or drink to satiety, yet will I put my lips to the mouth of this heavenly stream that from it I may receive at least some small drop to refresh my thirst and not wither away. And if I cannot as yet be all heavenly or as full of fire as the cherubim and seraphim, yet I will try to become more devout and prepare my heart so that I may gather some small spark of divine fire from the humble reception of this life-giving Sacrament. Whatever is wanting in me, good Jesus, Savior most holy, do You in Your kindness and grace supply for me, You Who have been pleased to call all unto You, saying: "Come to Me all you that labor and are burdened and I will refresh you." I, indeed, labor in the sweat of my brow. I am torn with sorrow of heart. I am laden with sin, troubled with temptations, enmeshed and oppressed by many evil passions, and there is none to help me, none to deliver and save me but You, my Lord God and Savior, to Whom I entrust myself and all I have, that You may protect me and lead me to eternal life. For the honor and glory of Your name receive me, You Who have prepared Your Body and Blood as food and drink for me. Grant, O Lord, my God and Savior, that by approaching Your Mysteries frequently, the zeal of my devotion may increase.
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Question: 153 [<< | >>]
We must next consider the vice of lust which is opposed to chastity: (1) Lust in general; (2) its species. Under the first head there are five points of inquiry:
(1) What is the matter of lust?
(2) Whether all copulation is unlawful?
(3) Whether lust is a mortal sin?
(4) Whether lust is a capital vice?
(5) Concerning its daughters.
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Question: 153 [<< | >>]
Article: 1 [<< | >>]
Objection 1: It would seem that the matter of lust is not only venereal desires and pleasures. For Augustine says (Confess. ii, 6) that "lust affects to be called surfeit and abundance." But surfeit regards meat and drink, while abundance refers to riches. Therefore lust is not properly about venereal desires and pleasures.
Objection 2: Further, it is written (Prov. 20:1): "Wine is a lustful [Douay: 'luxurious'] thing." Now wine is connected with pleasure of meat and drink. Therefore these would seem to be the matter of lust.
Objection 3: Further, lust is defined "as the desire of wanton pleasure" [*Alexander of Hales, Summ. Theol. ii, cxvli]. But wanton pleasure regards not only venereal matters but also many others. Therefore lust is not only about venereal desires and pleasures.
On the contrary, To the lustful it is said (De Vera Relig. iii [*Written by St. Augustine]): "He that soweth in the flesh, of the flesh shall reap corruption." Now the sowing of the flesh refers to venereal pleasures. Therefore these belong to lust.
I answer that, As Isidore says (Etym. x), "a lustful man is one who is debauched with pleasures." Now venereal pleasures above all debauch a man's mind. Therefore lust is especially concerned with such like pleasures.
Reply to Objection 1: Even as temperance chiefly and properly applies to pleasures of touch, yet consequently and by a kind of likeness is referred to other matters, so too, lust applies chiefly to venereal pleasures, which more than anything else work the greatest havoc in a man's mind, yet secondarily it applies to any other matters pertaining to excess. Hence a gloss on Gal. 5:19 says "lust is any kind of surfeit."
Reply to Objection 2: Wine is said to be a lustful thing, either in the sense in which surfeit in any matter is ascribed to lust, or because the use of too much wine affords an incentive to venereal pleasure.
Reply to Objection 3: Although wanton pleasure applies to other matters, the name of lust has a special application to venereal pleasures, to which also wantonness is specially applicable, as Augustine remarks (De Civ. xiv, 15,16).
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Question: 153 [<< | >>]
Article: 2 [<< | >>]
Objection 1: It would seem that no venereal act can be without sin. For nothing but sin would seem to hinder virtue. Now every venereal act is a great hindrance to virtue. For Augustine says (Soliloq. i, 10): "I consider that nothing so casts down the manly mind from its height as the fondling of a woman, and those bodily contacts." Therefore, seemingly, no venereal act is without sin.
Objection 2: Further, any excess that makes one forsake the good of reason is sinful, because virtue is corrupted by "excess" and "deficiency" as stated in Ethic. ii, 2. Now in every venereal act there is excess of pleasure, since it so absorbs the mind, that "it is incompatible with the act of understanding," as the Philosopher observes (Ethic. vii, 11); and as Jerome [*Origen, Hom. vi in Num.; Cf. Jerome, Ep. cxxiii ad Ageruch.] states, rendered the hearts of the prophets, for the moment, insensible to the spirit of prophecy. Therefore no venereal act can be without sin.
Objection 3: Further, the cause is more powerful than its effect. Now original sin is transmitted to children by concupiscence, without which no venereal act is possible, as Augustine declares (De Nup. et Concup. i, 24). Therefore no venereal act can be without sin.
On the contrary, Augustine says (De Bono Conjug. xxv): "This is a sufficient answer to heretics, if only they will understand that no sin is committed in that which is against neither nature, nor morals, nor a commandment": and he refers to the act of sexual intercourse between the patriarchs of old and their several wives. Therefore not every venereal act is a sin.
I answer that, A sin, in human acts, is that which is against the order of reason. Now the order of reason consists in its ordering everything to its end in a fitting manner. Wherefore it is no sin if one, by the dictate of reason, makes use of certain things in a fitting manner and order for the end to which they are adapted, provided this end be something truly good. Now just as the preservation of the bodily nature of one individual is a true good, so, too, is the preservation of the nature of the human species a very great good. And just as the use of food is directed to the preservation of life in the individual, so is the use of venereal acts directed to the preservation of the whole human race. Hence Augustine says (De Bono Conjug. xvi): "What food is to a man's well being, such is sexual intercourse to the welfare of the whole human race." Wherefore just as the use of food can be without sin, if it be taken in due manner and order, as required for the welfare of the body, so also the use of venereal acts can be without sin, provided they be performed in due manner and order, in keeping with the end of human procreation.
Reply to Objection 1: A thing may be a hindrance to virtue in two ways. First, as regards the ordinary degree of virtue, and as to this nothing but sin is an obstacle to virtue. Secondly, as regards the perfect degree of virtue, and as to this virtue may be hindered by that which is not a sin, but a lesser good. In this way sexual intercourse casts down the mind not from virtue, but from the height, i.e. the perfection of virtue. Hence Augustine says (De Bono Conjug. viii): "Just as that was good which Martha did when busy about serving holy men, yet better still that which Mary did in hearing the word of God: so, too, we praise the good of Susanna's conjugal chastity, yet we prefer the good of the widow Anna, and much more that of the Virgin Mary."
Reply to Objection 2: As stated above (Question [152], Article [2], ad 2; FS, Question [64], Article [2]), the mean of virtue depends not on quantity but on conformity with right reason: and consequently the exceeding pleasure attaching to a venereal act directed according to reason, is not opposed to the mean of virtue. Moreover, virtue is not concerned with the amount of pleasure experienced by the external sense, as this depends on the disposition of the body; what matters is how much the interior appetite is affected by that pleasure. Nor does it follow that the act in question is contrary to virtue, from the fact that the free act of reason in considering spiritual things is incompatible with the aforesaid pleasure. For it is not contrary to virtue, if the act of reason be sometimes interrupted for something that is done in accordance with reason, else it would be against virtue for a person to set himself to sleep. That venereal concupiscence and pleasure are not subject to the command and moderation of reason, is due to the punishment of the first sin, inasmuch as the reason, for rebelling against God, deserved that its body should rebel against it, as Augustine says (De Civ. Dei xiii, 13).
Reply to Objection 3: As Augustine says (De Civ. Dei xiii, 13), "the child, shackled with original sin, is born of fleshly concupiscence (which is not imputed as sin to the regenerate) as of a daughter of sin." Hence it does not follow that the act in question is a sin, but that it contains something penal resulting from the first sin.
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Question: 153 [<< | >>]
Article: 3 [<< | >>]
Objection 1: It would seem that lust about venereal acts cannot be a sin. For the venereal act consists in the emission of semen which is the surplus from food, according to the Philosopher (De Gener. Anim. i, 18). But there is no sin attaching to the emission of other superfluities. Therefore neither can there be any sin in venereal acts.
Objection 2: Further, everyone can lawfully make what use he pleases of what is his. But in the venereal act a man uses only what is his own, except perhaps in adultery or rape. Therefore there can be no sin in venereal acts, and consequently lust is no sin.
Objection 3: Further, every sin has an opposite vice. But, seemingly, no vice is opposed to lust. Therefore lust is not a sin.
On the contrary, The cause is more powerful than its effect. Now wine is forbidden on account of lust, according to the saying of the Apostle (Eph. 5:18), "Be not drunk with wine wherein is lust [Douay: 'luxury']." Therefore lust is forbidden.
Further, it is numbered among the works of the flesh: Gal. 5:19 [Douay: 'luxury'].
I answer that, The more necessary a thing is, the more it behooves one to observe the order of reason in its regard; wherefore the more sinful it becomes if the order of reason be forsaken. Now the use of venereal acts, as stated in the foregoing Article, is most necessary for the common good, namely the preservation of the human race. Wherefore there is the greatest necessity for observing the order of reason in this matter: so that if anything be done in this connection against the dictate of reason's ordering, it will be a sin. Now lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts. Wherefore without any doubt lust is a sin.
Reply to Objection 1: As the Philosopher says in the same book (De Gener. Anim. i, 18), "the semen is a surplus that is needed." For it is said to be superfluous, because it is the residue from the action of the nutritive power, yet it is needed for the work of the generative power. But the other superfluities of the human body are such as not to be needed, so that it matters not how they are emitted, provided one observe the decencies of social life. It is different with the emission of semen, which should be accomplished in a manner befitting the end for which it is needed.
Reply to Objection 2: As the Apostle says (1 Cor. 6:20) in speaking against lust, "You are bought with a great price: glorify and bear God in your body." Wherefore by inordinately using the body through lust a man wrongs God Who is the Supreme Lord of our body. Hence Augustine says (De Decem. Chord. 10 [*Serm. ix (xcvi de Temp.)]): "God Who thus governs His servants for their good, not for His, made this order and commandment, lest unlawful pleasures should destroy His temple which thou hast begun to be."
Reply to Objection 3: The opposite of lust is not found in many, since men are more inclined to pleasure. Yet the contrary vice is comprised under insensibility, and occurs in one who has such a dislike for sexual intercourse as not to pay the marriage debt.
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Question: 153 [<< | >>]
Article: 4 [<< | >>]
Objection 1: It seems that lust is not a capital vice. For lust is apparently the same as "uncleanness," according to a gloss on Eph. 5:3 (Cf. 2 Cor. 12:21). But uncleanness is a daughter of gluttony, according to Gregory (Moral. xxxi, 45). Therefore lust is not a capital vice.
Objection 2: Further, Isidore says (De Summo Bono ii, 39) that "as pride of mind leads to the depravity of lust, so does humility of mind safeguard the chastity of the flesh." Now it is seemingly contrary to the nature of a capital vice to arise from another vice. Therefore lust is not a capital vice.
Objection 3: Further, lust is caused by despair, according to Eph. 4:19, "Who despairing, have given themselves up to lasciviousness." But despair is not a capital vice; indeed, it is accounted a daughter of sloth, as stated above (Question [35], Article [4], ad 2). Much less, therefore, is lust a capital vice.
On the contrary, Gregory (Moral. xxxi, 45) places lust among the capital vices.
I answer that, As stated above (Question [148], Article [5]; FS, Question [84], Articles [3],4), a capital vice is one that has a very desirable end, so that through desire for that end, a man proceeds to commit many sins, all of which are said to arise from that vice as from a principal vice. Now the end of lust is venereal pleasure, which is very great. Wherefore this pleasure is very desirable as regards the sensitive appetite, both on account of the intensity of the pleasure, and because such like concupiscence is connatural to man. Therefore it is evident that lust is a capital vice.
Reply to Objection 1: As stated above (Question [148], Article [6]), according to some, the uncleanness which is reckoned a daughter of gluttony is a certain uncleanness of the body, and thus the objection is not to the point. If, however, it denote the uncleanness of lust, we must reply that it is caused by gluttony materially---in so far as gluttony provides the bodily matter of lust---and not under the aspect of final cause, in which respect chiefly the capital vices are said to be the cause of others.
Reply to Objection 2: As stated above (Question [132], Article [4], ad 1), when we were treating of vainglory, pride is accounted the common mother of all sins, so that even the capital vices originate therefrom.
Reply to Objection 3: Certain persons refrain from lustful pleasures chiefly through hope of the glory to come, which hope is removed by despair, so that the latter is a cause of lust, as removing an obstacle thereto, not as its direct cause; whereas this is seemingly necessary for a capital vice.
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Question: 153 [<< | >>]
Article: 5 [<< | >>]
Objection 1: It would seem that the daughters of lust are unfittingly reckoned to be "blindness of mind, thoughtlessness, inconstancy, rashness, self-love, hatred of God, love of this world and abhorrence or despair of a future world." For mental blindness, thoughtlessness and rashness pertain to imprudence, which is to be found in every sin, even as prudence is in every virtue. Therefore they should not be reckoned especially as daughters of lust.
Objection 2: Further, constancy is reckoned a part of fortitude, as stated above (Question [128], ad 6; Question [137], Article [3]). But lust is contrary, not to fortitude but to temperance. Therefore inconstancy is not a daughter of lust.
Objection 3: Further, "Self-love extending to the contempt of God" is the origin of every sin, as Augustine says (De Civ. Dei xiv, 28). Therefore it should not be accounted a daughter of lust.
Objection 4: Further, Isidore [*Questions. in Deut., qu. xvi] mentions four, namely, "obscene," "scurrilous," "wanton" and "foolish talking." There the aforesaid enumeration would seem to be superfluous.
On the contrary, stands the authority of Gregory (Moral. xxxi, 45).
I answer that, When the lower powers are strongly moved towards their objects, the result is that the higher powers are hindered and disordered in their acts. Now the effect of the vice of lust is that the lower appetite, namely the concupiscible, is most vehemently intent on its object, to wit, the object of pleasure, on account of the vehemence of the pleasure. Consequently the higher powers, namely the reason and the will, are most grievously disordered by lust.
Now the reason has four acts in matters of action. First there is simple understanding, which apprehends some end as good, and this act is hindered by lust, according to Dan. 13:56, "Beauty hath deceived thee, and lust hath perverted thy heart." In this respect we have "blindness of mind." The second act is counsel about what is to be done for the sake of the end: and this is also hindered by the concupiscence of lust. Hence Terence says (Eunuch., act 1, sc. 1), speaking of lecherous love: "This thing admits of neither counsel nor moderation, thou canst not control it by counseling." In this respect there is "rashness," which denotes absence of counsel, as stated above (Question [53], Article [3]). The third act is judgment about the things to be done, and this again is hindered by lust. For it is said of the lustful old men (Dan. 13:9): "They perverted their own mind . . . that they might not . . . remember just judgments." In this respect there is "thoughtlessness." The fourth act is the reason's command about the thing to be done, and this also is impeded by lust, in so far as through being carried away by concupiscence, a man is hindered from doing what his reason ordered to be done. [To this "inconstancy" must be referred.] [*The sentence in brackets is omitted in the Leonine edition.] Hence Terence says (Eunuch., act 1, sc. 1) of a man who declared that he would leave his mistress: "One little false tear will undo those words."
On the part of the will there results a twofold inordinate act. One is the desire for the end, to which we refer "self-love," which regards the pleasure which a man desires inordinately, while on the other hand there is "hatred of God," by reason of His forbidding the desired pleasure. The other act is the desire for the things directed to the end. With regard to this there is "love of this world," whose pleasures a man desires to enjoy, while on the other hand there is "despair of a future world," because through being held back by carnal pleasures he cares not to obtain spiritual pleasures, since they are distasteful to him.
Reply to Objection 1: According to the Philosopher (Ethic. vi, 5), intemperance is the chief corruptive of prudence: wherefore the vices opposed to prudence arise chiefly from lust, which is the principal species of intemperance.
Reply to Objection 2: The constancy which is a part of fortitude regards hardships and objects of fear; but constancy in refraining from pleasures pertains to continence which is a part of temperance, as stated above (Question [143]). Hence the inconstancy which is opposed thereto is to be reckoned a daughter of lust. Nevertheless even the first named inconstancy arises from lust, inasmuch as the latter enfeebles a man's heart and renders it effeminate, according to Osee 4:11, "Fornication and wine and drunkenness take away the heart [Douay: 'understanding']." Vegetius, too, says (De Re Milit. iii) that "the less a man knows of the pleasures of life, the less he fears death." Nor is there any need, as we have repeatedly stated, for the daughters of a capital vice to agree with it in matter (cf. Question [35], Article [4], ad 2; Question [118], Article [8], ad 1; Question [148], Article [6]).
Reply to Objection 3: Self-love in respect of any goods that a man desires for himself is the common origin of all sins; but in the special point of desiring carnal pleasures for oneself, it is reckoned a daughter of lust.
Reply to Objection 4: The sins mentioned by Isidore are inordinate external acts, pertaining in the main to speech; wherein there is a fourfold inordinateness. First, on account of the matter, and to this we refer "obscene words": for since "out of the abundance of the heart the mouth speaketh" (Mt. 12:34), the lustful man, whose heart is full of lewd concupiscences, readily breaks out into lewd words. Secondly, on account of the cause: for, since lust causes thoughtlessness and rashness, the result is that it makes a man speak without weighing or giving a thought to his words. which are described as "scurrilous." Thirdly, on account of the end: for since the lustful man seeks pleasure, he directs his speech thereto, and so gives utterance to "wanton words." Fourthly, on account of the sentiments expressed by his words, for through causing blindness of mind, lust perverts a man's sentiments, and so he gives way "to foolish talking," for instance, by expressing a preference for the pleasures he desires to anything else.