Michael Voris (himself a repentant/forgiven/recovering sodomite)
the nature lies.
the nature lies.
That idea that sodomy is to morality what the denial of first principles is to reason comes from Saint Thomas Aquinas, the greatest writer (philosopher and theologian) of all time. Furthermore, Aquinas says that sodomy (i.e. sins against nature) is inherent sacrilege because of God's imprint on nature which is violated when nature itself is denied (it's a denial of God). Cf. Yesterday's Williamson "State of the World" post.
Cf. Summa Theologica II-II, q 154, art. 12, c.
|Sed contra est quod Augustinus dicit, in libro de Adulterin. coniugiis, quod omnium horum, peccatorum scilicet quae ad luxuriam pertinent, pessimum est quod contra naturam fit.||On the contrary, Augustine says (De adult. conjug. [*The quotation is from Cap. Adulterii xxxii, qu. 7. Cf. Augustine, De Bono Conjugali, viii.]) that "of all these," namely the sins belonging to lust, "that which is against nature is the worst."|
|Respondeo dicendum quod in quolibet genere pessima est principii corruptio, ex quo alia dependent. Principia autem rationis sunt ea quae sunt secundum naturam, nam ratio, praesuppositis his quae sunt a natura determinata, disponit alia secundum quod convenit. Et hoc apparet tam in speculativis quam in operativis. Et ideo, sicut in speculativis error circa ea quorum cognitio est homini naturaliter indita, est gravissimus et turpissimus; ita in agendis agere contra ea quae sunt secundum naturam determinata, est gravissimum et turpissimum. Quia ergo in vitiis quae sunt contra naturam transgreditur homo id quod est secundum naturam determinatum circa usum venereum, inde est quod in tali materia hoc peccatum est gravissimum. Post quod est incestus, qui, sicut dictum est, est contra naturalem reverentiam quam personis coniunctis debemus.||I answer that, In every genus, worst of all is the corruption of the principle on which the rest depend. Now the principles of reason are those things that are according to nature, because reason presupposes things as determined by nature, before disposing of other things according as it is fitting. This may be observed both in speculative and in practical matters. Wherefore just as in speculative matters the most grievous and shameful error is that which is about things the knowledge of which is naturally bestowed on man, so in matters of action it is most grave and shameful to act against things as determined by nature. Therefore, since by the unnatural vices man transgresses that which has been determined by nature with regard to the use of venereal actions, it follows that in this matter this sin is gravest of all. After it comes incest, which, as stated above (Article ), is contrary to the natural respect which we owe persons related to us.|
|Ad primum ergo dicendum quod, sicut ordo rationis rectae est ab homine, ita ordo naturae est ab ipso Deo. Et ideo in peccatis contra naturam, in quibus ipse ordo naturae violatur, fit iniuria ipsi Deo, ordinatori naturae. Unde Augustinus dicit, III Confess., flagitia quae sunt contra naturam, ubique ac semper detestanda atque punienda sunt, qualia Sodomitarum fuerunt, quae si omnes gentes facerent, eodem criminis reatu divina lege tenerentur, quae non sic fecit homines ut se illo uterentur modo. Violatur quippe ipsa societas quae cum Deo nobis esse debet, cum eadem natura cuius ille auctor est, libidinis perversitate polluitur.||Reply to Objection 1: Just as the ordering of right reason proceeds from man, so the order of nature is from God Himself: wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to God, the Author of nature. Hence Augustine says (Confess. iii, 8): "Those foul offenses that are against nature should be everywhere and at all times detested and punished, such as were those of the people of Sodom, which should all nations commit, they should all stand guilty of the same crime, by the law of God which hath not so made men that they should so abuse one another. For even that very intercourse which should be between God and us is violated, when that same nature, of which He is the Author, is polluted by the perversity of lust."|