1 Selections from Aristotle's Politics Book I, Chapter 2 He who thus considers things in their first

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Selections from Aristotle’s Politics and the members of it are called by Charondas 'companions of
the cupboard,' and by Epimenides the Cretan, 'companions of
Book I, Chapter 2 the manger.' But when several families are united, and the
He who thus considers things in their first growth and association aims at something more than the supply of daily
origin, whether a city or anything else, will obtain the clearest needs, the first society to be formed is the village. And the
view of them. In the first place there must be a union of those most natural form of the village appears to be that of a colony
who cannot exist without each other; namely, of male and from the family, composed of the children and grandchildren,
female, that the race may continue (and this is a union which is who are said to be suckled 'with the same milk.' And this is the
formed, not of deliberate purpose, but because, in common reason why Hellenic cities were originally governed by kings;
with other animals and with plants, mankind have a natural because the Hellenes were under royal rule before they came
desire to leave behind them an image of themselves), and of together, as the barbarians still are. Every family is ruled by the
natural ruler and subject, that both may be preserved. For that eldest, and therefore in the colonies of the family the kingly
which can foresee by the exercise of mind is by nature intended form of government prevailed because they were of the same
to be lord and master, and that which can with its body give blood. As Homer says:
effect to such foresight is a subject, and by nature a slave; “Each one gives law to his children and to his wives.”
hence master and slave have the same interest. Now nature has For they lived dispersedly, as was the manner in ancient times.
distinguished between the female and the slave. For she is not Wherefore men say that the Gods have a king, because they
niggardly, like the smith who fashions the Delphian knife for themselves either are or were in ancient times under the rule of
many uses; she makes each thing for a single use, and every a king. For they imagine, not only the forms of the Gods, but
instrument is best made when intended for one and not for their ways of life to be like their own.
many uses. But among barbarians no distinction is made When several villages are united in a single complete
between women and slaves, because there is no natural ruler community, large enough to be nearly or quite self-sufficing,
among them: they are a community of slaves, male and female. the city comes into existence, originating in the bare needs of
Wherefore the poets say, life, and continuing in existence for the sake of a good life.
“It is meet that Hellenes should rule over barbarians;” And therefore, if the earlier forms of society are natural, so is
as if they thought that the barbarian and the slave were by the city, for it is the end of them, and the nature of a thing is its
nature one. end. For what each thing is when fully developed, we call its
Out of these two relationships between man and nature, whether we are speaking of a man, a horse, or a family.
woman, master and slave, the first thing to arise is the family, Besides, the final cause and end of a thing is the best, and to be
and Hesiod is right when he says, self-sufficing is the end and the best.
“First house and wife and an ox for the plough,” Hence it is evident that the city is a creation of nature,
for the ox is the poor man's slave. The family is the association and that man is by nature a political animal. And he who by
established by nature for the supply of men's everyday wants,
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nature and not by mere accident is without a city, is either a is implanted in all men by nature, and yet he who first founded
bad man or above humanity; he is like the the city was the greatest of benefactors. For man, when
“Tribeless, lawless, hearthless one,” perfected, is the best of animals, but, when separated from law
whom Homer denounces- the natural outcast is forthwith a and justice, he is the worst of all; since armed injustice is the
lover of war; he may be compared to an isolated piece at more dangerous, and he is equipped at birth with arms, meant
draughts. to be used by intelligence and virtue, which he may use for the
Now, that man is more of a political animal than bees or worst ends. Wherefore, if he have not virtue, he is the most
any other gregarious animals is evident. Nature, as we often unholy and the most savage of animals, and the most full of
say, makes nothing in vain, and man is the only animal whom lust and gluttony. But justice is the bond of men in cities, for
she has endowed with the gift of speech. And whereas mere the administration of justice, which is the determination of
voice is but an indication of pleasure or pain, and is therefore what is just, is the principle of order in political society.
found in other animals (for their nature attains to the perception
of pleasure and pain and the intimation of them to one another, Book VII, Chapter 17
and no further), the power of speech is intended to set forth the After the children have been born, the manner of
expedient and inexpedient, and therefore likewise the just and rearing them may be supposed to have a great effect on their
the unjust. And it is a characteristic of man that he alone has bodily strength. It would appear from the example of animals,
any sense of good and evil, of just and unjust, and the like, and and of those nations who desire to create the military habit, that
the association of living beings who have this sense makes a the food which has most milk in it is best suited to human
family and a city. beings; but the less wine the better, if they would escape
Further, the city is by nature clearly prior to the family diseases. Also all the motions to which children can be
and to the individual, since the whole is of necessity prior to subjected at their early age are very useful. But in order to
the part; for example, if the whole body be destroyed, there preserve their tender limbs from distortion, some nations have
will be no foot or hand, except in an equivocal sense, as we had recourse to mechanical appliances which straighten their
might speak of a stone hand; for when destroyed the hand will bodies. To accustom children to the cold from their earliest
be no better than that. But things are defined by their working years is also an excellent practice, which greatly conduces to
and power; and we ought not to say that they are the same health, and hardens them for military service. Hence many
when they no longer have their proper quality, but only that barbarians have a custom of plunging their children at birth
they have the same name. The proof that the city is a creation into a cold stream; others, like the Celts, clothe them in a light
of nature and prior to the individual is that the individual, when wrapper only. For human nature should be early habituated to
isolated, is not self-sufficing; and therefore he is like a part in endure all which by habit it can be made to endure; but the
relation to the whole. But he who is unable to live in society, or process must be gradual. And children, from their natural
who has no need because he is sufficient for himself, must be warmth, may be easily trained to bear cold. Such care should
either a beast or a god: he is no part of a city. A social instinct attend them in the first stage of life.
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The next period lasts to the age of five; during this no those Gods at whose festivals the law permits even ribaldry,
demand should be made upon the child for study or labor, lest and whom the law also permits to be worshipped by persons of
its growth be impeded; and there should be sufficient motion to mature age on behalf of themselves, their children, and their
prevent the limbs from being inactive. This can be secured, wives. But the legislator should not allow youth to be
among other ways, by amusement, but the amusement should spectators of iambi or of comedy until they are of an age to sit
not be vulgar or tiring or effeminate. The Directors of at the public tables and to drink strong wine; by that time
Education, as they are termed, should be careful what tales or education will have armed them against the evil influences of
stories the children hear, for all such things are designed to such representations.
prepare the way for the business of later life, and should be for We have made these remarks in a cursory manner- they
the most part imitations of the occupations which they will are enough for the present occasion; but hereafter we will
hereafter pursue in earnest. Those are wrong who in their laws return to the subject and after a fuller discussion determine
attempt to check the loud crying and screaming of children, for whether such liberty should or should not be granted, and in
these contribute towards their growth, and, in a manner, what way granted, if at all. Theodorus, the tragic actor, was
exercise their bodies. Straining the voice has a strengthening quite right in saying that he would not allow any other actor,
effect similar to that produced by the retention of the breath in not even if he were quite second-rate, to enter before himself,
violent exertions. The Directors of Education should have an because the spectators grew fond of the voices which they first
eye to their bringing up, and in particular should take care that heard. And the same principle applies universally to
they are left as little as possible with slaves. For until they are association with things as well as with persons, for we always
seven years old they must live at home; and therefore, even at like best whatever comes first. And therefore youth should be
this early age, it is to be expected that they should acquire a kept strangers to all that is bad, and especially to things which
taint of meanness from what they hear and see. Indeed, there is suggest vice or hate. When the five years have passed away,
nothing which the legislator should be more careful to drive during the two following years they must look on at the
away than indecency of speech; for the light utterance of pursuits which they are hereafter to learn. There are two
shameful words leads soon to shameful actions. The young periods of life with reference to which education has to be
especially should never be allowed to repeat or hear anything divided, from seven to the age of puberty, and onwards to the
of the sort. A freeman who is found saying or doing what is age of one and twenty. The poets who divide ages by sevens
forbidden, if he be too young as yet to have the privilege of are in the main right: but we should observe the divisions
reclining at the public tables, should be disgraced and beaten, actually made by nature; for the deficiencies of nature are what
and an elder person degraded as his slavish conduct deserves. art and education seek to fill up.
And since we do not allow improper language, clearly we Let us then first inquire if any regulations are to be laid
should also banish pictures or speeches from the stage which down about children, and secondly, whether the care of them
are indecent. Let the rulers take care that there be no image or should be the concern of the city or of private individuals,
picture representing unseemly actions, except in the temples of
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which latter is in our own day the common custom, and in the character of this public education, and how young persons
third place, what these regulations should be. should be educated, are questions which remain to be
considered. As things are, there is disagreement about the
Book VIII, Chapter 1 subjects. For mankind are by no means agreed about the things
to be taught, whether we look to virtue or the best life. Neither
None will doubt that the legislator should direct his is it clear whether education is more concerned with
attention above all to the education of youth; for the neglect of intellectual or with moral virtue. The existing practice is
education does harm to the constitution The citizen should be perplexing; no one knows on what principle we should
molded to suit the form of government under which he lives. proceed- should the useful in life, or should virtue, or should
For each government has a peculiar character which originally the higher knowledge, be the aim of our training; all three
formed and which continues to preserve it. The character of opinions have been entertained. Again, about the means there
democracy creates democracy, and the character of oligarchy is no agreement; for different persons, starting with different
creates oligarchy; and always the better the character, the better ideas about the nature of virtue, naturally disagree about the
the government. practice of it. There can be no doubt that children should be
Again, for the exercise of any faculty or art a previous taught those useful things which are really necessary, but not
training and habituation are required; clearly therefore for the all useful things; for occupations are divided into liberal and
practice of virtue. And since the whole city has one end, it is illiberal; and to young children should be imparted only such
manifest that education should be one and the same for all, and kinds of knowledge as will be useful to them without
that it should be public, and not private- not as at present, when vulgarizing them. And any occupation, art, or science, which
every one looks after his own children separately, and gives makes the body or soul or mind of the freeman less fit for the
them separate instruction of the sort which he thinks best; the practice or exercise of virtue, is vulgar; wherefore we call those
training in things which are of common interest should be the arts vulgar which tend to deform the body, and likewise all
same for all. Neither must we suppose that any one of the paid employments, for they absorb and degrade the mind.
citizens belongs to himself, for they all belong to the city, and There are also some liberal arts quite proper for a freeman to
are each of them a part of the city, and the care of each part is acquire, but only in a certain degree, and if he attend to them
inseparable from the care of the whole. In this particular as in too closely, in order to attain perfection in them, the same evil
some others the Lacedaemonians are to be praised, for they effects will follow. The object also which a man sets before
take the greatest pains about their children, and make education him makes a great difference; if he does or learns anything for
the business of the city. his own sake or for the sake of his friends, or with a view to
excellence the action will not appear illiberal; but if done for
Chapter 2 the sake of others, the very same action will be thought menial
That education should be regulated by law and should and servile. The received subjects of instruction, as I have
be an affair of city is not to be denied, but what should be the
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already remarked, are partly of a liberal and party of an illiberal varies according to the habit of individuals; the pleasure of the
character. best man is the best, and springs from the noblest sources. It is
clear then that there are branches of learning and education
Chapter 3 which we must study merely with a view to leisure spent in
The customary branches of education are in number intellectual activity, and these are to be valued for their own
four; they are- (1) reading and writing, (2) gymnastic exercises, sake; whereas those kinds of knowledge which are useful in
(3) music, to which is sometimes added (4) drawing. Of these, business are to be deemed necessary, and exist for the sake of
reading and writing and drawing are regarded as useful for the other things. And therefore our fathers admitted music into
purposes of life in a variety of ways, and gymnastic exercises education, not on the ground either of its necessity or utility,
are thought to infuse courage. concerning music a doubt may for it is not necessary, nor indeed useful in the same manner as
be raised- in our own day most men cultivate it for the sake of reading and writing, which are useful in money-making, in the
pleasure, but originally it was included in education, because management of a household, in the acquisition of knowledge
nature herself, as has been often said, requires that we should and in political life, nor like drawing, useful for a more correct
be able, not only to work well, but to use leisure well; for, as I judgment of the works of artists, nor again like gymnastic,
must repeat once again, the first principle of all action is which gives health and strength; for neither of these is to be
leisure. Both are required, but leisure is better than occupation gained from music. There remains, then, the use of music for
and is its end; and therefore the question must be asked, what intellectual enjoyment in leisure; which is in fact evidently the
ought we to do when at leisure? Clearly we ought not to be reason of its introduction, this being one of the ways in which
amusing ourselves, for then amusement would be the end of it is thought that a freeman should pass his leisure; as Homer
life. But if this is inconceivable, and amusement is needed says,
more amid serious occupations than at other times (for he who “But he who alone should be called to the pleasant
is hard at work has need of relaxation, and amusement gives feast,”
relaxation, whereas occupation is always accompanied with and afterwards he speaks of others whom he describes as
exertion and effort), we should introduce amusements only at inviting
suitable times, and they should be our medicines, for the “The bard who would delight them all.”
emotion which they create in the soul is a relaxation, and from And in another place Odysseus says there is no better way of
the pleasure we obtain rest. But leisure of itself gives pleasure passing life than when men's hearts are merry and
and happiness and enjoyment of life, which are experienced, “The banqueters in the hall, sitting in order, hear the
not by the busy man, but by those who have leisure. For he voice of the minstrel.”
who is occupied has in view some end which he has not It is evident, then, that there is a sort of education in which
attained; but happiness is an end, since all men deem it to be parents should train their sons, not as being useful or necessary,
accompanied with pleasure and not with pain. This pleasure, but because it is liberal or noble. Whether this is of one kind
however, is regarded differently by different persons, and only, or of more than one, and if so, what they are, and how
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they are to be imparted, must hereafter be determined. Thus
much we are now in a position to say, that the ancients witness
to us; for their opinion may be gathered from the fact that
music is one of the received and traditional branches of
education. Further, it is clear that children should be instructed
in some useful things- for example, in reading and writing- not
only for their usefulness, but also because many other sorts of
knowledge are acquired through them. With a like view they
may be taught drawing, not to prevent their making mistakes in
their own purchases, or in order that they may not be imposed
upon in the buying or selling of articles, but perhaps rather
because it makes them judges of the beauty of the human form.
To be always seeking after the useful does not become free and
exalted souls. Now it is clear that in education practice must be
used before theory, and the body be trained before the mind;
and therefore boys should be handed over to the trainer, who
creates in them the roper habit of body, and to the wrestling-
master, who teaches them their exercises.

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Selections from St. Thomas Aquinas’s Summa Theologica human race; otherwise man's sin would have been very
necessary, for such a great blessing to be its result. We must,
Prima Pars, Question 98, Article 1 therefore, observe that man, by his nature, is established, as it
were, midway between corruptible and incorruptible creatures,
Whether in the state of innocence generation existed? his soul being naturally incorruptible, while his body is
Objection 1. It would seem there would have been no naturally corruptible. We must also observe that nature's
generation in the state of innocence. For, as stated in Phys. v, 5, purpose appears to be different as regards corruptible and
"corruption is contrary to generation." But contraries affect the incorruptible things. For that seems to be the direct purpose of
same subject: also there would have been no corruption in the nature, which is invariable and perpetual; while what is only
state of innocence. Therefore neither would there have been for a time is seemingly not the chief purpose of nature, but as it
generation. were, subordinate to something else; otherwise, when it ceased
Objection 2. Further, the object of generation is the to exist, nature's purpose would become void.
preservation in the species of that which is corruptible in the Therefore, since in things corruptible none is
individual. Wherefore there is no generation in those individual everlasting and permanent except the species, it follows that
things which last for ever. But in the state of innocence man the chief purpose of nature is the good of the species; for the
would have lived for ever. Therefore in the state of innocence preservation of which natural generation is ordained. On the
there would have been no generation. other hand, incorruptible substances survive, not only in the
Objection 3. Further, by generation man is multiplied. species, but also in the individual; wherefore even the
But the multiplication of masters requires the division of individuals are included in the chief purpose of nature.
property, to avoid confusion of mastership. Therefore, since Hence it belongs to man to beget offspring, on the part
man was made master of the animals, it would have been of the naturally corruptible body. But on the part of the soul,
necessary to make a division of rights when the human race which is incorruptible, it is fitting that the multitude of
increased by generation. This is against the natural law, individuals should be the direct purpose of nature, or rather of
according to which all things are in common, as Isidore says the Author of nature, Who alone is the Creator of the human
(Etym. v, 4). Therefore there would have been no generation in soul. Wherefore, to provide for the multiplication of the human
the state of innocence. race, He established the begetting of offspring even in the state
On the contrary, It is written (Genesis 1:28): "Increase of innocence.
and multiply, and fill the earth." But this increase could not Reply to Objection 1. In the state of innocence the
come about save by generation, since the original number of human body was in itself corruptible, but it could be preserved
mankind was two only. Therefore there would have been from corruption by the soul. Therefore, since generation
generation in the state of innocence. belongs to things corruptible, man was not to be deprived
I answer that, In the state of innocence there would thereof.
have been generation of offspring for the multiplication of the
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Reply to Objection 2. Although generation in the state mentioned without disapprobation by Holy Writ in connection
of innocence might not have been required for the preservation with the patriarchs. Thus we read (Genesis 16:4) that Abraham
of the species, yet it would have been required for the went in to his handmaid Agar; and further on (Genesis 30:5-9)
multiplication of the individual. that Jacob went in to Bala and Zelpha the handmaids of his
Reply to Objection 3. In our present state a division of wives; and again (Genesis 38:18) that Juda was with Thamar
possessions is necessary on account of the multiplicity of whom he thought to be a harlot. Therefore simple fornication is
masters, inasmuch as community of possession is a source of not a mortal sin.
strife, as the Philosopher says (Politic. ii, 5). In the state of Objection 4. Further, every mortal sin is contrary to
innocence, however, the will of men would have been so charity. But simple fornication is not contrary to charity,
ordered that without any danger of strife they would have used neither as regards the love of God, since it is not a sin directly
in common, according to each one's need, those things of against. God, nor as regards the love of our neighbor, since
which they were masters--a state of things to be observed even thereby no one is injured. Therefore simple fornication is not a
now among many good men. mortal sin.
Objection 5. Further, every mortal sin leads to eternal
Secunda Secundae, Question 154, Article 2 perdition. But simple fornication has not this result: because a
gloss of Ambrose [The quotation is from the Gloss of Peter
Whether simple fornication is a mortal sin? Lombard, who refers it to St. Ambrose: whereas it is from
Objection 1. It would seem that simple fornication is Hilary the deacon] on 1 Timothy 4:8, "Godliness is profitable
not a mortal sin. For things that come under the same head to all things," says: "The whole of Christian teaching is
would seem to be on a par with one another. Now fornication summed up in mercy and godliness: if a man conforms to this,
comes under the same head as things that are not mortal sins: even though he gives way to the inconstancy of the flesh,
for it is written (Acts 15:29): "That you abstain from things doubtless he will be punished, but he will not perish."
sacrificed to idols, and from blood, and from things strangled, Therefore simple fornication is not a mortal sin.
and from fornication." But there is not mortal sin in these Objection 6. Further, Augustine says (De Bono Conjug.
observances, according to 1 Timothy 4:4, "Nothing is rejected xvi) that "what food is to the well-being of the body, such is
that is received with thanksgiving." Therefore fornication is not sexual intercourse to the welfare of the human race." But
a mortal sin. inordinate use of food is not always a mortal sin. Therefore
Objection 2. Further, no mortal sin is the matter of a neither is all inordinate sexual intercourse; and this would seem
Divine precept. But the Lord commanded (Hosea 1:2): "Go to apply especially to simple fornication, which is the least
take thee a wife of fornications, and have of her children of grievous of the aforesaid species.
fornications." Therefore fornication is not a mortal sin. On the contrary, It is written (Tobit 4:13): "Take heed
Objection 3. Further, no mortal sin is mentioned in to keep thyself . . . from all fornication, and beside thy wife
Holy Writ without disapprobation. Yet simple fornication is never endure to know a crime." Now crime denotes a mortal
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sin. Therefore fornication and all intercourse with other than and external. Hence human nature rebels against an
one's wife is a mortal sin. indeterminate union of the sexes and demands that a man
Further, nothing but mortal sin debars a man from should be united to a determinate woman and should abide
God's kingdom. But fornication debars him, as shown by the with her a long time or even for a whole lifetime. Hence it is
words of the Apostle (Galatians 5:21), who after mentioning that in the human race the male has a natural solicitude for the
fornication and certain other vices, adds: "They who do such certainty of offspring, because on him devolves the upbringing
things shall not obtain the kingdom of God." Therefore simple of the child: and this certainly would cease if the union of sexes
fornication is a mortal sin. were indeterminate.
Further, it is written in the Decretals (XXII, qu. i, can. This union with a certain definite woman is called
Praedicandum): "They should know that the same penance is to matrimony; which for the above reason is said to belong to the
be enjoined for perjury as for adultery, fornication, and wilful natural law. Since, however, the union of the sexes is directed
murder and other criminal offenses." Therefore simple to the common good of the whole human race, and common
fornication is a criminal or mortal sin. goods depend on the law for their determination, as stated
I answer that, Without any doubt we must hold simple above (I-II, 90, 2), it follows that this union of man and
fornication to be a mortal sin, notwithstanding that a gloss [St. woman, which is called matrimony, is determined by some
Augustine, QQ. in Deut., qu. 37 on Deuteronomy 23:17, says: law. What this determination is for us will be stated in the
"This is a prohibition against going with whores, whose Third Part of this work (Supplement,050, seqq.), where we
vileness is venial." For instead of "venial" it should be "venal," shall treat of the sacrament of matrimony. Wherefore, since
since such is the wanton's trade. In order to make this evident, fornication is an indeterminate union of the sexes, as something
we must take note that every sin committed directly against incompatible with matrimony, it is opposed to the good of the
human life is a mortal sin. Now simple fornication implies an child's upbringing, and consequently it is a mortal sin.
inordinateness that tends to injure the life of the offspring to be Nor does it matter if a man having knowledge of a
born of this union. For we find in all animals where the woman by fornication, make sufficient provision for the
upbringing of the offspring needs care of both male and upbringing of the child: because a matter that comes under the
female, that these come together not indeterminately, but the determination of the law is judged according to what happens
male with a certain female, whether one or several; such is the in general, and not according to what may happen in a
case with all birds: while, on the other hand, among those particular case.
animals, where the female alone suffices for the offspring's Reply to Objection 1. Fornication is reckoned in
upbringing, the union is indeterminate, as in the case of dogs conjunction with these things, not as being on a par with them
and like animals. Now it is evident that the upbringing of a in sinfulness, but because the matters mentioned there were
human child requires not only the mother's care for his equally liable to cause dispute between Jews and Gentiles, and
nourishment, but much more the care of his father as guide and thus prevent them from agreeing unanimously. For among the
guardian, and under whom he progresses in goods both internal Gentiles, fornication was not deemed unlawful, on account of
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the corruption of natural reason: whereas the Jews, taught by Reply to Objection 4. Simple fornication is contrary to
the Divine law, considered it to be unlawful. The other things the love of our neighbor, because it is opposed to the good of
mentioned were loathsome to the Jews through custom the child to be born, as we have shown, since it is an act of
introduced by the law into their daily life. Hence the Apostles generation accomplished in a manner disadvantageous to the
forbade these things to the Gentiles, not as though they were future child.
unlawful in themselves, but because they were loathsome to the Reply to Objection 5. A person, who, while given to
Jews, as stated above (I-II, 103, 4, ad 3). works of piety, yields to the inconstancy of the flesh, is freed
Reply to Objection 2. Fornication is said to be a sin, from eternal loss, in so far as these works dispose him to
because it is contrary to right reason. Now man's reason is receive the grace to repent, and because by such works he
right, in so far as it is ruled by the Divine Will, the first and makes satisfaction for his past inconstancy; but not so as to be
supreme rule. Wherefore that which a man does by God's will freed by pious works, if he persist in carnal inconstancy
and in obedience to His command, is not contrary to right impenitent until death.
reason, though it may seem contrary to the general order of Reply to Objection 6. One copulation may result in the
reason: even so, that which is done miraculously by the Divine begetting of a man, wherefore inordinate copulation, which
power is not contrary to nature, though it be contrary to the hinders the good of the future child, is a mortal sin as to the
usual course of nature. Therefore just as Abraham did not sin in very genus of the act, and not only as to the inordinateness of
being willing to slay his innocent son, because he obeyed God, concupiscence. On the other hand, one meal does not hinder
although considered in itself it was contrary to right human the good of a man's whole life, wherefore the act of gluttony is
reason in general, so, too, Osee sinned not in committing not a mortal sin by reason of its genus. It would, however, be a
fornication by God's command. Nor should such a copulation mortal sin, if a man were knowingly to partake of a food which
be strictly called fornication, though it be so called in reference would alter the whole condition of his life, as was the case with
to the general course of things. Hence Augustine says Adam.
(Confess. iii, 8): "When God commands a thing to be done Nor is it true that fornication is the least of the sins
against the customs or agreement of any people, though it were comprised under lust, for the marriage act that is done out of
never done by them heretofore, it is to be done"; and sensuous pleasure is a lesser sin.
afterwards he adds: "For as among the powers of human
society, the greater authority is obeyed in preference to the
lesser, so must God in preference to all."
Reply to Objection 3. Abraham and Jacob went in to
their handmaidens with no purpose of fornication, as we shall
show further on when we treat of matrimony (Supplement,065,
5, ad 2). As to Juda there is no need to excuse him, for he also
caused Joseph to be sold.
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