t2
Thornas Aquinas on Sexual Ethics
MATTHEW LEVERING
T* o""ooD wIrH Mosr MoDEnN biblical scholarship, N' T' Wright Inoro, that "Genesis 1is in fact a'temple'-vision, God making a heaven- and,earth house for himself in which he would place, at its heart and as the climax of creation itself, the humans who would be his image-bearers, his royal priesthood, summing up the worship of creation and reflecting his wise order into his worldl'l In this essay, I wish to consider what it means for human image-bearers to reflect God's "wise order into his world" spe- cifically with regard to sexual desire. My argument is that God's temperate eschatological people are true priests and "image-bearers" who give him praise and reflect "his wise order into his worldl' Temperance with respect to sex belongs to the eschatological restoration of God's people and their reigning in the world as his royal images, as a "new family" that lives to- gether in a "way that declare[s] to the world that ]esus, the crucified and risen one, [is] the world's true sovereign."2 My account of the eschatological restoration of Godt people presumes Genesis 1, where "God created man in his own image, in the image of God he created him; male and female he created them' (Gen I:27).3I take this
1509. rN. T. Wright, Pa ul and the Faithfulness of God (Minneapolis: Fortress, 2013), ,N. T. Wright, After you Believe: Why Christian Character Matters (New York: HarperCollins, 2or0),228. Edition 3All scriptural quotations in this chapter are from the Revised standard version, catholic unless otherwise noted. t66 Marrnrw LEvEn rNc unity and differentiation of humanity-"man" is created "male and femalel' and "a man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Gen 2:24)-to be foundational for sexual ethics.a However, in our fallen condition this one-flesh union, which serves as the foundation for family life and for the raising of children, is plagued and undermined by lust. Paul notes that men and women can be "aflame with passion" (1 Cor 7:9) to such an extent that they choose to engage in sexual acts that are not in accord with spiritual union with Christ. When we are "aflame with passion' in lust, we no longer perceive the locatedness of our sexuality within the broader context of self-giving love in the service of the family (and of the restored family of God). Thomas Gilby describes this broader context as, among other things, "a child's right to a family back- ground," namely the right to be raised by one's mother and father.s This "right" identifies one of "the inherent goods of creaturely existence."6 As fanet Smith puts it, our "natural urge for sexual pleasure" is good in itself, but in our fallen condition we require chastity to learn "how this urge must be put in service of the goods of the persons whom that urge affects."7 N. T. Wright comments that God's restored family already experiences "the transformation not only of the heart but of the entire life" and reflects God's wise order for human sexuality into a deeply confused and disordered world.s Since over the course of time God taught Israel much about this wise order, Paul can retain important elements of 'tlassic Jewish sexual ethics" in his teaching of the Gentiles about sexual ethics in Christ.e Since believers are still fallen, Paul finds himself having to inform the Gentile Corinthians that "there is immorality among you, and of a kind that is not
aSee Alexander Pruss, One Body: An Essay in Christian Sexual Ethics (Notre Dame: University of Notre Dame Press, 2013); John S. Grabowski, Sex and Virtue: An Introduction to Sexual Ethics (Washington, DC: Catholic University of America Press,2003), 96-103. sThomas Gilby, 'Appendix 3: Natural and Unnatural in Morals," in Thomas Aqt:jnas, Summa Theologiae 43: Temperance (2a2ae. 141-54), trans. Thomas Gilby (London: Eyre & Spoitiswoode, 1968),2s4. 6Oliver O'Donovan, Church in Crisis: The Gay Controversy and the Anglican Communion (Eugene, OR: Cascade Books,2008), 98. TJanet E. Smith, "The Universality of Natural Law and the Irreducibility of Personalism," Nora ef Veterall (2013): ll29-47. See also Karol Wojtyla (the future Pope fohn Pat:iII), Love and Respon- sibility,trans. H. T. Willetts (San Francisco: Ignatius Press, 1981). loWright, Paul and the swright, Paul and the Faithfulness of G o d, 1037. tlN. T. Wright, The New etbid.,1s08. l2Wright, Paul and the Mattnew LevsnrNc Thomas Aquinas on Sexual Ethics r67 rn' is created "male and femalel' found even among pagans; for a man is living with his father's wiff' (1 Cor and cleaves to his wife, and they 5:1). Similarly, in the same letter, Paul is compelled to warn against sexual undational for sexual ethics.a intercourse with prostitutes: "Shall I . . . take the members of Christ and lesh union, which serves as the make them members of a prostitute? Never! Do you not know that he who ng of children, is plagued and joins himself to a prostitute becomes one body with her?" (1 Cor 6:15-16). In nd women can be "aflame with condemning such behavior, which Gentiles had previously assumed to be .hey choose to engage in sexual acceptable for men, Paul points out that whereas "every other sin which a rion with Christ. When we are man commits is outside the bodyi' "the immoral man sins against his own perceive the locatedness of our body" (1 Cor 6:18). This is particularly disastrous for Christians, whose giving love in the service of the bodies should 'glorify God" (l Cor 6:20). Commenting on I Corinthians ). Thomas Gilby describes this 6:19-20,Wright remarks, "Those who already stand on resurrection ground, r child's right to a family back- and must learn to live in this new world, need to be reminded that what they one's mother and father.s This do with their bodies in the present matters, because the spirit who dwells ls of creaturely existence."6 As within them will cause them to be raised as the Messiah was raisedl'lo :xual pleasure" is good in itself, In exploring the virtue of chastity, I will underscore that, as Wright re- ity to learn "how this urge must marks, "the common life of the church . . . seems to have functioned from s whom that urge affects."7 the first in terms of an alternative family. . . . If one belonged to it, one did red family already experiences not belong any more, certainly not in the same way, to onet previous unit, rt ofthe entire life" and reflects whether familial or racial."lr Among Christians, families remained im- Jeeply confused and disordered portant, even while in certain ways being transcended through a friendship taught Israel much about this with Christ that encompasses all who love the Lord. Wright states that Paul's nents of 'tlassic Jewish sexual ethic "reflects Paul's vision of the coming divine rule over the whole cre- t sexual ethics in Christ.e Since ation, and of humans being called to share in this rule," so that Christian I having to inform the Gentile moral life is about becoming "the sort of people through whom the one God Lg you, and of a kind that is not will establish his sovereign rule, bringing his wise order into the world."t2 In sexual ethics, we royally reign with Christ when we bring "his wise order
'exual Ethics (Notre Dame: University of into the worldl' God's eschatological family must image God with respect Virtue: An Introduction to Sexual Ethics to sexuality in a manner that fosters the flourishing of human families. s,2003), 96-103. r Morals," in Thomas Aqu.inas, Summa Freed "from the dominion of darkness and transferred . . . to the kingdom rs Gilby (London: Eyre & Spottiswoode, of his beloved Son' (Col 1:13), we are able to overcome the vices of fallen y and the Anglican Communion (Eugene, sexual desire that have long undermined family life: "immorality, impurity, passion ' (Col 3:5). re Irreducibility of Personalisml' Nova ef ure Pope ]ohn Pats,lll), Love and Respon- :ss,1981). l0Wright, Paul and the Faithfulness of God,lll2. ltN. T. Wright, The New Testament and the People of God (Minneapolis: Fortress, 1992), 448. rzWright, Paul and the Faithfulness of God,lll3. r68 Me:rrnnw LrvnnINc Thomas Aquinas on Sexual
john Grabowski has observed that Thomas Aquinas's treatment of and the sins against chastity "successfully integrates an account of human nature and its inclina- makes manifest the tions into a larger framework of virtue. Chastity enables the person's sexual by |esus Christ, who powers to be exercised intelligently and freely in accord with the goods of sexual actions. human nature-particularly the inclination to procreate, educate, and care Aquruns oN THE for offspring."13 Given our fallen human condition, we often find ourselves ORDER" nNo desiring to live out our sexual desire in ways that, directly or indirectly, un- Oun dermine the likelihood that children will be raised by their own mother and Wright holds that in father. Today, we often imagine that our sexual acts have no consequences (Israel as outside ourselves and consenting participants. In fact, when for example God will establish humans fornicate, commit adultery, or engage in homosexual acts, these worldl'l8 Aquinas actions undermine the stable bond of mother and father as the context for understand God's raising children. we need the grace of the Holy spirit to be able, as Adrian we need first to Thatcher puts it, "to embody the divine love that sent the Son into the world" theology of Christ's through well-ordered sexual desire and family life.la For Aquinas, therefore, Like Wright, chastity is not only about human nature and virtue, but also belongs to the human flourishing, graced self-giving life of the christian toward the weak and the vulnerable rational animals) "a so that (as Grabowski says), "understood spiritually, the essence of chastity Aquinas explains is found in charity and the other theological virtues."rs point is In this essay I will emphasize that, for Aquinas, chastity belongs to the of God's creative "inbreaking of God's Kingdom and the invitation to discipleship in the area for Christian of sexuality and marriagej' an invitation that above all requires Christlike whole communityof love and that also requires obedient attention to the New Testament'.s iden- the very ldea lRatiol tification of sexual "sins that break down the Christian community."r6 universe, has the Scripture contains numerous teachings about sexual ethics, as for example positive law-that is all things to when fesus warns against lust and adultery in his Sermon on the Mount. order of Aquinas understands Scripture as authoritatively teaching us about holiness the Word (from the of life, including the acts by which we love other persons "through the bodyi' God knows the wise as temples of the Holy Spirit.rT I will address Aquinas's discussion of chastity atitude.2l When from true human r3Grabowski, Sex and Virtue, 82. which all things are laAdrian Thatch er, Theology and Families (Oxford: Blackwell, 2007), 45. However, Thatcher argues for 'txtending the rite and the right of marriage to couples of the same sex." Ibid.' 137' tsWright, the lsGrabowski, Sex and Virtue,83. Grabowski cites Thomas Aquinas, Summa Theologiae II-II, trans. Paul and reAq.uinas, Fathers of the English Dominican Province (Westminster, MD: Christian Classics, 1981) q.Ill, a.2. Summa 20Aqrinas, r6Grabowski, Sex and Virtue, 52, 61. Summa 2rSee r7lbid., 63. Grabowski adds, "Life in the Spirit is enfleshed in the body and indeed in sexuality." Aquinas, Summa 22See Aquinas, Ibid., 64. especiallY Mer:rnrw LEVERTNG Thomas Aquinas on Sexual Ethics 16g lomas Aquinas's treatment of and the sins against chastity. I argue that Aquinas's theology of chastity of human nature and its inclina- makes manifest the eschatological restoration of God's family accomplished stity enables the person's sexual by fesus Christ, who enables his followers to reflect God's wise order in their ely in accord with the goods of sexual actions. to procreate, educate, and care rdition, we often find ourselves Aquruns oN THE Cnnlron Gon's "WrsE s that, directly or indirectly un- ORDER" AND OuR PlnttclpntroN rN Ir raised by their own mother and Wright holds that in God's kingdom-project, God aims to build up a people How can mere humans know God's eternal wise order for good human law" is not first and actions? Aquinas identifies three waysl divine revelation, human reason, and mindt constitutive p the structure of the human body. With regard to the last named source of what is good for us. knowledge, Aquinas observes that "all natural things were produced by the we discern what is Divine art, and so may be called God's works of afil'23 We can see that the law, is nothing else human body is a divine work of art because the human body is clearly made evident that the for the kind of rational creatures that we are. For instance, the human body ticipation of the possesses a large brain, possesses hands and fingers that enable writing and The "wise order" making things, stands erect with eyes pointing outward rather than toward should be reflected the ground, and has a mouth and tongue suited for speech. All of these as- through the divine pects show the way in which the human body is "most suited to such a forrn' ticipation in God's (namely the rational soul) and "to such operations" (namely rational activity notes that "though and communion).2a The human body, therefore, can help us to discern descend to matters God's wise order for the flourishing of his royal images. For example, we Birds or stars participate in God's wise order, but they do not know that but with respect to they do. By contrast, humans participate rationally in God's wise order by err. Therefore, in discerning rationally what pertains to our flourishing. Cain knows' despite even precepts ofthe his envy, that he should not murder Abel. Cain kills Abel anyway, but Cain that we could obey himself greatly fears to be kilted (see Gen 4:14). Aquinas describes this ra- Aquinas holds that tional participation in God's eternal law as our participation in "the Eternal Mosaic law "showed Reason, whereby it [the rational creature] has a natural inclination to its precepts of its own" proper act and end: and this participation ofthe eternal law in the rational revealed "law of creature is called the natural lawl'2s By "natural inclinationi'Aquinas means as expressed in the our rational inclination toward that which pertains to our individual and you wish that men communal flourishing, such as to do good and avoid evil, to preserve our Christl' taught in lives, to know the truth (including truth about God), to procreate and raise Paul), defines the children, to live in society, and so forth.26 Aquinas emphasizes that "natural Aqurrns oN Aquinas notes that points out, "Eternal law is the foundation and origin ofall law, its sine qua non.. . . Ifeternal law does not exist, then neither does natural law In fact, properly speaking, we have no nature at into lust. For this all," Budziszewsl 2TAquinas, Summa Theologiae I-Il, q. 9L, a. 2. rssion and bibliographical material, see 28Aquinas, Summa Theologiae I-ll, q.94, a. 4. nd Teleological Approach (Oxford: Otiord 2eAquinas, Summa Theologiae l-Il, q.98, a. 6. 30 Aquinas, Summa Theologiae I-lI, q. 106, a. 4, ad 4. See Servais Pin ckaers, The Sources of Christian Ethics, trans. Mary Thomas Noble (washington, DC: Catholic university of America, 1995). 172 MATTHEw Levanrxc Thomas Aquinas on Sexual , chastises concupiscence, which, like a child, needs curbing."3l This chas- ConcuprsCence were n( tising should not be imagined as arbitrary. It is rather a matter of living tising influence of the according to what is truly reasonable, and not allowing concupiscence to we think about, look lead us away from God's wise order. In chastity, a person makes "moderate purrry In this regard, I use of bodily members, in accordance with the judgment of his reason and said,'You shall not cor the choice of his willl'32 a woman lustfully has In Scripture, the people of Israel are often presented as God's bride, and 5:27-28 NIV). in this capacity they are often described as unchaste due to their worshiping fesus'warning wou other gods. In a verse quoted by Aquinas, the prophet feremiah expresses members of the inaugr the Lord's condemnation of Israel as follows: "You have played the harlot attention to the vice o with many lovers" (fer 3:1).33 As Aquinas recognizes, this prophetic usage in ways that betray G is a metaphor for a lack of spiritual 'thastityi' Spiritual chastity consists in self-giving love. The t the human mind delighting "in the spiritual union with that to which it other than sexual onr behooves it to be united, namely Godi'and at the same time refraining from disordered sexual ple 'delighting in union with other things against the requirements of the order drinking must have a, established by God."3a Describing the restoration to spiritual chastity, good, so also enjoying Aquinas quotes 2 Corinthians 1l:2, where Paul rejoices in having "betrothed relation to procreatio: you [the Corinthian community] to Christ to present you as a pure bride to acts must actually lea her one husband."35 In faith, we can be sure that God, through his restored sexual acts that are c people or family, is accomplishing what Paul describes in marital imagery distinct from simply, in Ephesians 5:25-27 (which Aquinas does not quote here, but which he Aquinas calls "the orc quotes often in the tertia pars): "Christ loved the church and gave himself In response to th< up for her, that he might sanctiff hea having cleansed her by the washing of what is his" and so "l water with the word, that he might present the church to himself in splendor, I Corinthians 6:20, ": without spot or wrinkle or any such thing, that she might be holy and body"3z There is no a without blemish." not within the kingdi In accomplishing this restoration, God gives his people not only spiritual not even "outside" th chastity for the upbuilding of the family of God, but also bodily chastity for Lord of our bodYi'38,] the upbuilding of human family life. Aquinas fully recognizes the strength Lord, arbitrarilY ref{ of the concupiscible pleasures, which are rooted in our natural desire to like. Rather, God set preserve human nature by eating, drinking, and sexual intercourse. If ilies, and communi use our sexual o 3lAquinas, Summa Theologiae II-II, q. 151, a. l. 32Aquinas, Summa Theologiaell-Il, q.151, a. 1, ad 1. 36Aquinas, 33Cited in Aquinas, Summa Theologiae II-1I, q.75I, a.2. Summa 37 3aAquinas, Summa Theologiae lI-lI, q. I5l, a. 2. Aquinaq Summa 3EAquinas, 35Cited in ibid. Summa Marrnsw LevsnrNc Thomas Aquinas on Sexual Ethics 173 l, needs curbing."3l This chas- concupiscence were not strong, then it would not need the curbing or chas- It is rather a matter of living tising influence of the virtue of chastity. chastity involves the way in which rot allowing concupiscence to we think about, look at, and touch others, and so chastity also involves "You ity, a person makes "moderate purity. In this regard, ]esus intensifies the Torah: have heard that it was he judgment of his reason and said,'You shall not commit adulteryi But I tell you that anyone who looks at (Mt a woman lustfully has already committed adultery with her in his heart" presented as God's bride, and 5:27-28 NIV). were easy for .chaste due to their worshiping ]esus' warning would be unnecessary, of course, if chastity re prophet feremiah expresses members of the inaugurated kingdom. Aquinas, therefore, must give serious i: "You have played the harlot attention to the vice of lust (luxuria), in which we follow our sexual desire :ognizes, this prophetic usage in ways that betray God's wise order, undo his reign, and fail to image his 'J' Spiritual chastity consists in self-gMng love. The term lust can be used to express disordered pleasures Ll union with that to which it other than sexual ones, but Aquinas notes that it applies preeminently to the same time refrainingfrom disordered sexual pleasures. fust as enjoying the pleasures of eating and :the requirements of the order drinking must have a proper relation to sustaining bodily life in order to be toration to spiritual chastity, good, so also enjoying the pleasures of the sexual organs must have a proper I rejoices in having "betrothed relation to procreation in order to be good. This does not mean that sexual ,present you as a pure bride to acts must actually lead to the procreation of a child, but it does mean that hat God, through his restored sexual acts that are deliberately or intrinsically closed to procreation (as ldescribes in marital imagery distinct from simply being infertile) fall outside God's wise order, which not quote here, but which he Aquinas calls "the order of reasonl'36 l the church and gave himself In response to the objection that "everyone can lawfully make use of ;leansed her by the washing of what is his" and so "there can be no sin in venereal actsj' Aquinas quotes : church to himself in splendor, 1 corinthian s 6"20,"you were bought with a price. So glorify God in your , that she might be holy and body."37 There is no autonomous possession of one's own body, certainly not within the kingdom of God (where the Spirit indwells the body), and "is es his people not only spiritual not even 'butside" this kingdom, since the Creator God the Supreme od, but also bodily chastity for Lord of our body-ra Aquinas notes that God is not an arbitrary Supreme we s fully recognizes the strength Lord, arbitrarily refusing to let us use our sexual organs in any way roted in our natural desire to like. Rather, God seeks our flourishing. We flourish as individuals, fam- g, and sexual intercourse. If ilies, and communities-and as the family of God in christ-when we use our sexual organs according to the order of reason' whereas "lust 36Aquinas, Summ a Theolo giae II-II, q' 153, aa. 2 and 3' 3TAquinas, Summa Theolo gi ae lI-Il, q' 153, a. 3, obj' 2 and ad 2' 3sAquinas, Summ a Theolo giae ll-II, q' 753, a' 3, ad 2' 174 MATTHEw LsvenrNc Thomas Aquinas on Sexual Il consists essentially in exceeding the order and mode of reason in the of the appetite, moral rl matter of venereal acts."3e that we reason rightly ai What happens when lust overcomes a person? The person enjoys satisfring we need the grace of ttrl the concupiscible appetite's desire for sexual pleasure, a desire generally moti- we remain enslaved to I vated by the strength or "vehemence of the pleasurel'4o But there are obviously morality, impurity, lic{ consequences for casting aside the wise order of God and instead being guided Living in accord with rf by onet sexual desire. Aquinas refers to Daniel's condemnation of the unjust and thus, in Paul's worrl judges of Israel who, impelled by their sexual desire for Susanna and for other immorality, and licenti young women, fell into crimes of lust and thereby into other crimes as well. we reflect God's love ai Daniel says, "Beauty has deceived you and lust has perverted your heart" (Dan his reign as his restorei 13:56).a1 When we simply follow our sexual desire, we become blind both to God" (Gal 5:21).47 i the good end of an act and to what should (and should not) be done in at- The task then is to " Iov e of this world, whose pleasures a man desires to enj oyi' and a " desp air of a something bodily tha the rational en future world,because through being held back by carnal pleasures he cares not toward to obtain spiritual pleasures, since they are distasteful to himl'42 critique of fornicatic Realistically, Aquinas is aware that sexual desire is not easily ordered to more so now that el human flourishing. Strengthened by the Holy Spirit, some persons "refrain structiYe here. On bil from lustful pleasures chiefly through hope of the glory to comel' but in the "debars a man from G face of concrete temptation, this hope can lose its hold.a3 Human flour- ticed fornication, ishing requires that male and female sexual desire be ordered and acted Aquinas notes the upon rationally so as to foster stable, self-giving bonds of familial com- daughter-in-law munion that allow for true caring for children, the aged, and needy neighbors. more cases could be To be able to order our sexual desire in this way, we need "right reason." thoughts, murder, Cajetan Chereso explains that "virtue moderates and proportions man's life 15:19).ae Paul according to the spiritual clarity of reason."aa As a perfection or "rectitude" (l Cor 6:18) and ofa prostitute" (1 3eAquinas, Summa Theologiaell-Il, q.153, a. 3. 4slbid.,45. a0Aquinas, Summa Theologiae II-ll, q. 153, a. 5. a6Aquinas atCited in ibid. quotes Gal 5:19 aTAquinas a2Aquinas, Summa Theologiaell-II, q. 153, a. 5 (italics in original). quotes 2 Cor aBAqu\nas, a3Aquinas, Summa Theologiaell-lI, q. 153, a. 4, ad 3. Summa aeFor aCajetan Chereso, The Vbtue ofHonor and Beauty According to St. Thomas Aquinas (River Forest, the instance IL: The Aquinas Library, 1960), 44. Chereso adds that "right reason shines forth in a life of not here quote Mt 15:19' soThese virtue, because such a life is full of the light and clarity of the eternal law-a light and clarity two verses of I participated by first principles, and by truths which they, in their turn, illumine." obj. 2 and 3. Mat'rrrEw LrvsnINc Thomas Aquinas on Sexual Ethics 175 ' and mode of reason in the of the appetite, moral virtue requires "the virtue of prudence in reason," so that we reason rightly about matters of action.as As fallen humans, moreover, n? The person enjoys satisfying we need the grace of the Holy Spirit to sustain us in right reason. Otherwise leasure, a desire generally moti- we remain enslaved to "the works of the fleshl'which Paul describes as "im- rsurel'ao But there are obviously morality, impurity, licentiousness, idolatryi' and so forth (Gal 5:I9-20).46 f God and instead being guided Living in accord with right reason as members of the Christian community- :l's condemnation of the unjust and thus, in Paul's words, as people committed to repenting'bf the impurity, lesire for Susanna and for other immorality, and licentiousness which [we] have practiced" (2 Cor l2:2I)- :reby into other crimes as well. we reflect God's love and "spiritual beauty" as his royal images and share in has perverted your heart" (Dan his reign as his restored people, his family called to "inherit the kingdom of lsire, we become blind both to God" (Gal5:21).47 md should not) be done in at- The task then is to discern what sexual acts are not in accord with God's he sexual desire becomes what wise order. Aquinas's answers flow from biblical revelation and rational dis- )n can also fall into a"hatred of cernment. Logically, he points out that a sexual act can fail to be in accord :asurej' along with a disordered with right reason either because of the wrong circumstances or because of 'es to enjoyl' anda"despair of a something bodily that does not accord with the ordering of sexual desire by carnal pleasures he cares not toward the rational end of procreation and the raising of children. Aquinas's tasteful to him."az critique of fornication, then and now a popular pastime (perhaps even desire is not easily ordered to more so now that effective contraception is available), is especially in- l Spirit, some persons "refrain structive here. On biblical grounds, Aquinas rejects fornication because it f the glory to comel' but in the 'debars a man from God's kingdom."a8 Since fallen humans have long prac- lose its hold.a3 Human flour- ticed fornication, many great patriarchs and rulers of Israel were fornicators. . desire be ordered and acted Aquinas notes the case of fudah, who had sexual intercourse with his ;iving bonds of familial com- daughter-in-law Tamar when she was posing as a prostitute, and many the aged, and needyneighbors. more cases could be noted, since as )esus says, 'but of the heart come evil s way, we need "right reason." thoughts, murder, adultery, fornication, theft, false witness, slander" (Mt rtes and proportions man's life 15:19).ae Paul observes that "the immoral man sins against his own body" tAs a perfection or "rectitude" (1 Cor 6:18) and takes "the members of Christ" and makes them "members of a prostitute" (1Cor 6:15).50 4slbid.,45. a6Aquinas quotes Gal 5:19 in Summa Theologiae II-11, q. 154, a.1' obj. 6. riginal). aTAquinas quotes 2 Corl2:2linsummaTheologiaell-1I, q. 154' a. 1, obj.5. a8Aquinas, Summa Theologiae ll-ll, q.154, a.2, sed contra. ng to St. Thomas Aquinas (River Forest, aeFor the instance of ]udah, see Aquinas, SummaTheologiae II-II, q' I54, a.2, obj. 3. Aquinas does "right reason shines forth in a life of not here quote Mt 15:19. of the eternal law-a light and clarity soThese two verses of 1 corinthians are cited by Aquinas in summa Theologiae II-II, q. 154, a. 3, ', in their turn, illuminel' obj. 2 and 3. Thomas Aquinas on Sexual 176 MattHrw Lnvrnrnc promoting familial On the basis of rational discernment, Aquinas explains the sinfulness of then, that humans fornication as being due to the fact that it undercuts the wise order of God's acting plan for human flourishing. It might seem that the fornicator (male or avoiding upon desire to female) is simply using his or her body to obtain and give sexual pleasure. sexual (which includes But as Aquinas explains, fornication-and of course adultery as well- ation On the basis of undermines the stability that children need their mother and father to have. across The fornicating man and woman have made no binding promises to each marrlage "human other; their act is simply one of satisfying desire for sexual pleasure. The speaking, demands that a result is that the formation of the stable unions that enable the flourishing and should abide with of individuals, families, and societies is greatly undermined by fornication. trouble For its part, adultery, which is condemned in the Decalogue (see Ex 20:14), no unlawfull'ss violates the marital vow, jeopardizes the stability of the marriage(s), and sidered primarily in biblical results in children not knowing who their father is. With reference to Sirach tiate God's wise 23:22-23, Aquinas explains that adultery involves "a twofold offense against suffice for chastity and the good of human procreation. First, by accession of a man to reasod' caused by a woman who is not joined to him in marriage, which is contrary to the reason to be good of the upbringing of his own children. Second' by accession to a right he does not woman who is united to another in marriage, and thus he hinders the good Pretend or generallY of anothert childrenl'sr The emphasis on the damage that our disordered easily After all, for sexual acts do to the most vulnerable among us is illuminating. Spirit. Divine Will, the Aquinas compares humans in this regard to other emotionally sensitive the participates in bY animals. He argues that Godt creative order aims to ensure that where two is no wonder parents are needed for raising the offspring, indeterminate fornication is and it pertains to true avoided. In the case ofdogs, where puppies grow up very quickly and "the contrast to female suffices for the offspring's upbringing," sexual union is naturally In and "indeterminatei's2 But a human child does not grow to maturity for many Aquinas is evident that years, and the raising and educating of a human child to function well in the It particiPants is world is difficult. Aquinas remarks that "the upbringing of a human child the the requires not only the mother's care for his nourishment, but much more against children, since the care ofhis father as guide and guardian, and under whom he progresses although in goods both internal and external."s3 Since human children need both Likewise, their mother and their father, the practice of fornication harms children by saAqrinas, Summa ssAqluinas, Summa s6Ibid. s rAquinas, Summa Theolo giae II -lI, q. 154, a. 8. sTAquinas, Summa Theolol s2Aquinas, Summa Theologiae ll-l[, q.154, a.2. ssSee Th' s3Ibid. Aquinas, Summa l I Me.rtnrw LnvrnrNc Thomas Aquinas on Sexual Ethics 177 dnas explains the sinfulness of promoting familial instability and the absence of fathers. It is reasonable, lercuts the wise order of God's then, that humans direct themselves to individual and social flourishing by . that the fornicator (male or avoiding acting upon sexual desire to fornicate, and by instead directing btain and give sexual pleasure. sexual desire to conditions of stable marriage in which the end of procre- of course adultery as well- ation (which includes raising the children) can be more suitably attained. heir mother and father to have. On the basis of the historical fact of the existence of the institution of : no binding promises to each marriage across cultures and times, Aquinas considers that generally lesire for sexual pleasure. The speaking, "human nature rebels against an indeterminate union of the sexes rns that enable the flourishing and demands that a man should be united to a determinate woman and :ly undermined by fornication. should abide with her a long time or even for a whole lifetimel'sa Yet he has r the Decalogue (see Ex 20:14), no trouble admitting that "among the Gentiles, fornication was not con- rbility of the marriage(s), and sidered unlawful."s5 He grants that his own rejection of fornication is rooted her is. With reference to Sirach primarily in biblical revelation, which teaches us how to discern and instan- rlves "a twofold offense against tiate God's wise order. Uninstructed by revelation, reason does not generally First, by accession of a man to suffice for discerning right and wrong, given the 'torruption of natural iage, which is contrary to the reason" caused by the fall.s6 He still thinks that fornication can be shown by :n. Second, by accession to a right reason to be opposed to God's wise order for human flourishing, but , and thus he hinders the good he does not pretend that right reason will be able to draw this conclusion e damage that our disordered easily or generally outside of divine revelation and the grace of the Holy ;us is illuminating. Spirit. After all, for Aquinas "man's reason is right, insofar as it is ruled by to other emotionally sensitive the Divine Will, the first and supreme rule"-a rule in which human reason aims to ensure that where two participates in by natural law.57 Fallen humans have turned away from God, ;, indeterminate fornication is and it is no wonder that they cease to act reasonably in the way that best grow up very quickly and "the pertains to true human flourishing. ngi' sexual union is naturally In contrast to fornication, which modern culture widely embraces, rot grow to maturity for many Aquinas and contemporary culture find agreement in opposition to rape.ss an child to function well in the It is evident that such an act does not serve human flourishing, since one of : upbringing of a human child the participants is unwilling and suffers terrible assault. Rape also stands nourishment, but much more against the ordering of sexual desire to the procreation and raising of rnd under whom he progresses children, since such violence attacks the very basis of human community. :e human children need both Likewise, although a sexual relationship between close relatives (incest) is 'fornication harms children by saAquinas, Summa Theologiae ll-Il, q.154, a.2. ssAquinas, Summa Theologiae ll-ll, q. \54, a. 2, ad 7. s6Ibid. sTAquinas, Summa Theologiae II-II, q. 154, a. 2, ad' 2. s8See Aquinas, Summa Theologiae ll-1l, q. 154, a.7 . s 178 M,qrrr-rnw Lp.vnnrNc Thomas Aquinas on Sexual now legally accepted in some European societies, erren post-Christian coun- sexual desire and sex tries tend to agree with Aquinas that it is morallywrong. Aquinas notes that intercourse.62 Indeed Leviticus 18 contains commandments against incest, and he reflects that characterizes sexual "there is something essentially unbecoming and contrary to natural reason portion to the greate in sexual intercourse between persons related by blood, for instance be- body"63 Commenting tween parents and children who are directly and immediately related to one theologian Albert pl( anotherl'se It is not reasonable to turn the family into a place of sexual rela- intensity of pleasure, tions, outside of those between husband and wife. Parents and children owe power to love is affec each other debts of love, but the kinds of love appropriate to close familial desires and pleasurer relations do not include forming a new family through sexual intercourse. for the sake offosterir Like the Old Testament and Paul, Aquinas does not think that homo- mother and father ar sexual acts belong to God's wise order for human flourishing. Homosexual andwoman (Gen2'2' acts employ the sexual organs in ways that violate human sexuality's in- 5:32).I should trinsic ordering to procreation and the raising of children, by forming male- infertile, their male or female-female pairings. Such sexual acts affect not only the indi- ordering to the vidual participants but also inevitably families and communities, as can be of their marital b seen today in the redefinition of marriage as not needing a man and a These two ends of woman, thereby turning the nature of marriage "into a sterile, unisex affairl' philosopher |. and also in the now-commonplace production of children through invitro One is fertilization or through a surrogate mother.60 In such situations, the children of families in which born are unjustly deprived from the outset of either their mother (because mutual and total the parent and the adoptive parent are two men) or their father (because the in their entirety, parent and the adoptive parent are two women). With respect to homo- that we can start sexual acts in themselves, it cannot be said that the acts possess an ordering Separating them is to a procreative end. Only male-female sexual acts can possess such an or- the work of a soul u dering. In this sense, Aquinas classifies homosexual acts under lust, because person in which the the ordering of these acts separates sexual pleasure from the end of the united. When humat procreation and raising of children, andbecause "use of the right sex [namely the upbuilding of fan male or female] is not observed."6i Aquinas holds that prior to the fall, sexual intercourse between Adam 62Aquinas, and Eve would "have been without lustj'but certainly not without strong 63Aquinas, function pleasurable in some waY' seAquinas, Summa Theologiaell-Il, q.154, a. 9, ad 3. 6a AlbertPI|, ChastitY and th 60Douglas Farrow, "Marriage and Freedom: The Splendor of Truth in a Time of Deniall' Nova et Herder,1966),124. VeteraIT (2013):1138. 6slbid., 125. 66J. 6lAquinas, Summa Theologiaell-II, q.154, a.12, ad. 4. Budziszewski, On the Iv. Marrnnw Lnvrnruc Thomas Aquinas on SexuaI Ethics 179 :ties, even post-Christian coun- sexual desire and sexual pleasure, which belong properly to chaste sexual :ally wrong. Aquinas notes that intercourse.62 Indeed, Aquinas considers that the "sensible delight" that rst incest, and he reflects that characterizes sexual intercourse would "have been the greater in pro- and contrary to natural reason portion to the greater purity of nature and the greater sensibility of the ted by blood, for instance be- body-63 Commenting on Aquinas's theology of chastity, the Catholic moral "is and immediately related to one theologian Albert Pl6 observes that what is morally important not the the mily into a place of sexual rela- intensity of pleasure, but the way (oblatory or narcissistic) in which "suppress wife. Parents and children owe power to love is affected."6a Chastity, therefore, does not aim to re appropriate to close familial desires and pleasures of the senses."6s Instead it moderates sexual desire ly through sexual intercourse. for the sake of fostering a stable family in which children are raised by their ras does not think that homo- mother and father and in which the 'bne-flesh-' communion of the man (Eph rman flourishing. Homosexual and woman (Gen2:24) can image the love of "christ and the church' t violate human sexuality's in- 5:32).I should underscore that for Aquinas, when the married couple is g of children, by forming male- infertile, their sexual intercourse still possesses the appropriate intrinsic il acts affect not only the indi- ordering to the procreative end of marriage as well as to the strengthening es and communities, as can be of their marital bond. as not needing a man and a These two ends of sexual intercourse are well summed up by the Catholic rge "into a sterile, unisex affairl' philosopher ). Budziszewski: on of children through invitro one is procreation-the bringing about and nurture of new life, the formation In such situations, the children of families in which children have moms and dads. The other is union-the rf either their mother (because mutual and total self-giving and accepting of two polar, complementary selves en) or their father (because the in their entirety, soul and body. These two meanings are so tightly stitched rmen). With respect to homo- that we can start with either one and follow the threads to the other.66 rat the acts possess an ordering Separating them is the mark of unchastity, because sexual intercourse is not ral acts can possess such an or- the work of a soul using a body, but rather of the integrated soul-body rsexual acts under Iust, because person in which the spiritual and bodily ends of sexual intercourse are pleasure from the end of the united. When human sexuality is cut off from its intrinsic connection to rse "use of the right sex [namely the upbuilding of families in which children are raised by their mother and Lal intercourse between Adam 62Aquinas, Summa Theologiael, q' 98, a' 2, ad3- Lt certainly not strong and without 63Aquinas, Summa Theoligiae I, q. 98, a. 2, ad 3: see also Aquinas's discussion of the nature will be function of pleasure in I-II, qq. 31-34, including his position that all good operations pleasurable in some waY. (NewYork: and 6ilbert p16, cha stity andthe AfectiveLife,trans.Marie claude Thompson Herder r of Truth in a Time of Denial]' Nova et Herdee 1966),724. 6slbid.,125. 2012)' 24' 66f. Budziszewski , On the MeaningolSex (Wilmington, DE: ISI Books, 18o MarrHnw LpvsnrNc father, this harms the person or persons involved in the sexual acts. It also 13 profoundly undermines the stability and flourishing of families, including the family of the inaugurated kingdom of God, the eschatological marriage of Christ and his church that husband and wife are called to image. One Soul CoNcrusrou Icons of Sergius fesus does not condone judgmentalism or moralism. He commands his followers not to judge the interior moral condition of others and to "first Then and J{ou take the log out of your own eye" before trying to deal with the speck in a neighbor's eye (Mt 7:5). But his eschatological teaching is fully consistent with Pault warning to the Corinthians: "Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God" (1 Cor 6:9-10). Specific actions matter. Fortunately, we can repent and, in faith, live in Christ. Thus Paul immediately goes on to i say, 'And such were some of you. But you were washed, you were sanctified, j Tu r9s2. o you were justified in the name of the Lord ]esus Christ and in the Spirit of at "o,r*" ICatholic, was in 1 our God" (1Cor 6:11). I Movement. His bool{ With Wright, I emphasized that we are called to be royal and priestly I (henceforth CSTH) images of God in Christ, and to reflect God's wise order in the world. This 4 quickly rising to pronl wise order can be known in various ways, including through human reason's Christian, participation in God's "eternal law" or wise plan for human flourishing, least-that favor, bearing what r{ whose pattern is not separable from the divine artwork of human bodies. But Michel Foucault him{ fallen humans need God's teaching through Scripture if we are to follow the history.3 But in 1982, "script" of the inaugurated kingdom. As underscored by God's teachings in anity emerged in an I Scripture, God intends for sexual desire to be operative in modes that build t and that to read the c up stable human families in which the father and mother love each other simply wrongl self-sacrificially and raise and educate their children in Christ. Notwith- ality is Christian voices as bq standing our frequent failures and the vehemence of our sexual desire, these I modes cannot wisely be separated from the channeling of sexual activity tJohn Boswell, ChristianitY' \ the of within intrinsic ordering human sexuality toward procreation and the the Beginning of the Chr i stiQ raising of children. 1e8o). I 2Mathew Kuefler, The Bosltt (Chicago: UniversitY of C\ 3Foucault's endorsement i{ groundbreaking work. Borj aKsefler, Boswell Thesis,Z. I I