Lust is a Vice

Started by TerrorDæmonum, July 28, 2022, 04:50:57 AM

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Quote from: Catechism of Pius X
The Vices and other Very Grievous Sins

3 Q. Which are the vices called capital?
A. The vices called capital are seven: Pride, Covetousness, Lust, Anger, Gluttony, Envy and Sloth.

4 Q. How are the capital vices conquered?
A. The capital vices are conquered by the exercise of the opposite virtues: Thus Pride is conquered by humility; Covetousness by liberality; Lust by chastity; Anger by patience; Gluttony by abstinence; Envy by brotherly love; Sloth by diligence and fervour in the service of God.

Quote from: Summa Theologica, Second Part of the Second Part, Question 153
Article 1. Whether the matter of lust is only 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.

Article 2. Whether 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.

Article 3. Whether the lust that is about venereal acts can be 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 (Ephesians 5:18), "Be not drunk with wine wherein is lust." Therefore lust is forbidden.

Further, it is numbered among the works of the flesh: Galatians 5:19.

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.

Article 4. Whether lust is a capital vice?

On the contrary, Gregory (Moral. xxxi, 45) places lust among the capital vices.

I answer that, As stated above (II-II:148:5; I-II:84:3; I-II:84:4), 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.