In this article I will be discussing the major points and analyzing the essay written by St. Thomas Aquinas titled “Of the Reason for which Simple Fornication is a Sin by Divine Law, and of the Natural Institution of Marriage.” For those interested in having an educated viewpoint on the thoughts of Thomas Aquinas on sexual morality and homosexuality, I would highly suggest reading his essay. It is available for free online at this link.As an atheist, it is my intent to be able to make informed decisions about a variety of different topics, religious and non-religious. Since many Christians would claim my understanding of the Bible is flawed (because I do not believe in God, and therefore cannot possibly comprehend it's words), I have decided to look outside of the box to better understand Christian theology. It should be noted, I am an "ex-Christian" for all intent and purposes. My experiences with Christianity are very diverse, some good and some not so good. My reasons for becoming an atheist are much more academic then emotional, though I do admit that emotions played into my original falling out from the church in general. It was a progression from emotions to rational thinking.
I stumbled upon this essay by Thomas Aquinas in a book I had purchased for a philosophy course entitled "Human Love and Sexual Morality." I have read through quite a few of the essays and articles contained within it, and if you are interested in learning about the topics of love and sexual morality I would highly suggest picking it up. You will see references to page numbers in the following essay I have written, and I would like to be clear that they are referencing the page numbers found within this philosophy textbook titled "Philosophy and Sex" by Robert B. Baker and Kathleen J. Wininger. Below are some links to this book as well as some other philosophical and theological writings on the topic of sexual morality, homosexuality, and writings of Thomas Aquinas, and atheism as well. As a note: I have read all of these books and found them to be worthy of my own time. I will only ever suggests books I have read and found to be worthwhile.
St. Thomas Aquinas, Christian Sexual Morality and Homosexuality
Thomas Aquinas touches on the nature of marriage and sexual sin in “Of the Reason for which Simple Fornication is a Sin by Divine Law, and of the Natural Institution of Marriage.” While homosexuality is not directly discussed in his writing, the implications of his views on marriage and sexual sin in general trickle over and allow the reader to begin understanding his perception of homosexuality and how it is undoubtedly a sin according to the moral law he abides by.
Aquinas has provided several reasons why he views homosexuality as wrong. Again, while he does not explicitly discuss the issue of homosexuality, he describes the nature of what constitutes a sexual sin. There are several points Aquinas makes that are heavily related to his apparent perception that homosexuality is sinful. These include
1. The fact that the emission of semen is sinful if for any reason other then reproduction
2. That fornication is inherently sinful in all contexts (IE: sex outside of wedlock)
and
3. That marriage should between a male and female only (as this is natural).
These three bullet points are the main sections of this article on homosexual sin and religious morality. You can find each of these sections elaborated on and critiqued below:
1. Sex for any purpose outside of reproduction in Aquinas’ view suggests that it is unnatural to desire pleasure from sexual relationships. On page 65 Aquinas states, “The emission of the semen then ought to be so directed as that both the proper generation may ensue and the education of the offspring be secured. Hence it is clear that every emission of the semen is contrary to the good of man, which takes place in a way whereby generation is impossible; and if this is done on purpose, it must be a sin.” This is a view not exclusively held by Aquinas, as it has been a staple of Catholic church tradition (as well as the tradition of many other religious and cultural customs) throughout the years. He seems to suggest throughout his writing that sexual morality and the moral law in general is not just natural, but divine. God himself has created nature, so it is expected that we function in such a manner that is “natural” (and by extension, “divine”). Aquinas further perceives the emission of semen for reasons outside of reproduction to be a particularly evil thing. On page 66 his states, “…After the sin of murder, whereby a human nature already in actual existence is destroyed, this sort of sin seems to hold the second place whereby the generation of human nature is precluded.” It is apparent through this quote that he perceives the intentional spilling of semen (for reasons outside of reproduction) to be a great evil, and one that is very much comparable to murder.
The inevitable problem with this argument is that it has little to no basis on biological law. While it may be natural to want to copulate and utilize sex as a method of being able to reproduce, sexual desire is not strictly dependent on reproduction; but can result from a desire for pleasure as well (among other things, such as a desire for power and dominance). It could even be argued that pleasure is more desirable (and hence, more “natural”) because when we look for potential mates we often examine their physical attributes, intellectual abilities, and sexual skill sets. We examine these qualities because if a person scores highly in these categories, they are likely to be a very pleasurable partner. The desire to reproduce simply follows other desires one might have, or may simply happen by accident as a result of sexual conduct for pleasurable purposes.
2. Further building on what “natural” sex is, Aquinas views fornication as inherently sinful. As he sees it, sex is not just an intimate act between one individual and another; but is rather the manifestation of the entire society and perhaps even the universe at large. This becomes increasingly evident when one examines how he views the nature of relationships in relation to sexual intercourse. He touches on how a couple should be monogamous, and furthermore how this is evidenced in nature. On page 65 he says, “Hence the fitness of human life requires man to stand by woman after the sexual act is done, and not go off at once and form connections with any one he meets, as is the way of fornicators.” In the Catholic tradition, fornication is viewed as a major sexual sin and Aquinas’ writings only solidify that notion.
Fornication is not in and of itself inherently evil. As biology would suggest, we are not necessarily monogamous creatures. Many animals in the wild take many sexual partners, and following in this animalistic tradition, so do human beings. The main objection with Aquinas’ argument against fornication is how heavily tied it is to the dogma of the Catholic church. There is no biological basis for believing fornication and non-monogamous relationships are evil. However, one may come to this conclusion based on societal expectations. For example, adultery is frowned upon in most cultures where monogamy is primarily accepted. While I would agree that adultery is not appropriate conduct, I would not take my view so far as to believe that every sexual relationship outside of a monogamous marriage is necessarily evil.
3. Finally, Aquinas touches on the nature of marriage and suggests that it should only be between a man and a woman. The notion of a homosexual relationship is not even brought up outright in his writing, though it becomes fairly evident that he perceives homosexuality as a sin in and of itself. On page 68 with reference to marriage Aquinas states, “good manners involve the indissolubility of the union of male and female: for they will love one another with greater fidelity, when they know that they are indissolubly united.” The very nature of a relationship is one that requires monogamous heterosexual couplings bound by marriage that is socially accepted. As such, homosexuals are not able to partake of marriage (at least in this traditional, Catholic sense).
The major objection to this concept of heterosexual only marriage is one that is increasingly prominent in current times. It is becoming more and more evident that relationships can be had between people of many different types, whether they be homo or hetero relationships. Aquinas does not address homosexual relationships and marriage, so it is hard to propose a concrete objection against his viewpoint on the matter; however it is evident that he only believes heterosexual couples can be married and bear the fruits of love and sexual relations. Pairing the theological writings of Aquinas with Biblical Scripture makes the Christian churches view of homosexuality and homosexual marriage very obvious:
"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (1 Corinthians 6:9-11)
Conclusion:
On the whole I do not agree with Aquinas on homosexuality or sexual morality. These moral guidelines are dependent on church doctrine, which itself is dependent on the manifestation of a deity. I do not believe in a metaphysical deity, and therefore have no reason to accept the moral guidelines set forth by the church and the writings of Aquinas. With that said, many of these views are also cultural, which makes them at least understandable when considered in a historical context. Even non-religious individuals can hold similar views as it relates to examining the “natural” way things should be. My major gripe comes to play with how he defines the “natural” manner of things. For example, I believe anything contained within the physical universe is “natural.” Homosexuality, sexual urges, desires, and fetishes are all natural. As such, I find I disagree with Aquinas completely. In order to come to the conclusion that there exist sexually immoral acts, it would be important to have verification that the dogma one which morality is based is completely accurate. As such, the Christian church, while popular in modern society, does not have a completely valid evidential basis. At the end of the day, it is a requirement of faith that one must have in order to believe in God, Jesus Christ, and that there is in some sense absolute morality. Without this evidential base, how can anyone expect society on the whole to take these beliefs on morality seriously?
Discussion: Feel free to leave a comment below on this controversial topic. If you disagree with my interpretation of St. Thomas Aquinas' essay, feel free to let me know. I'm happy to hear other viewpoints without a doubt, just keep your comments civil and respectful.
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