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people control their sexuality?
Yes, they can. And many do. Very many.
Sexuality is a quest for satisfying union of complementary entities.
above definition of sexuality encompasses emotional and
aspects of the most powerful phenomenon recognized by human beings.
Sancti Thomae de Aquino
Quia vero bonum habet rationem finis, malum autem rationem contrarii,
inde est quod omnia illa ad quae homo habet naturalem inclinationem,
ratio naturaliter apprehendit ut bona, et per consequens ut opere
prosequenda, et contraria eorum ut mala et vitanda. Secundum igitur
ordinem inclinationum naturalium, est ordo praeceptorum legis naturae.
Inest enim primo inclinatio homini ad bonum secundum naturam in qua
communicat cum omnibus substantiis, prout scilicet quaelibet substantia
appetit conservationem sui esse secundum suam naturam. Et secundum hanc
inclinationem, pertinent ad legem naturalem ea per quae vita hominis
conservatur, et contrarium impeditur. Secundo inest homini inclinatio
ad aliqua magis specialia, secundum naturam in qua communicat cum
ceteris animalibus. Et secundum hoc, dicuntur ea esse de lege naturali
quae natura omnia animalia docuit, ut est coniunctio maris et feminae,
et educatio liberorum, et similia. Tertio modo inest homini inclinatio
ad bonum secundum naturam rationis, quae est sibi propria, sicut homo
habet naturalem inclinationem ad hoc quod veritatem cognoscat de Deo,
et ad hoc quod in societate vivat. Et secundum hoc, ad legem naturalem
pertinent ea quae ad huiusmodi inclinationem spectant, utpote quod homo
ignorantiam vitet, quod alios non offendat cum quibus debet conversari,
et cetera huiusmodi quae ad hoc spectant.
COMPLETE WORKS OF ST.
Saint Thomas Aquinas (St. Thomas of Aquino)
Compendium of Theology
The natural law
Since, however, good has the nature of an end, and evil, the nature of
a contrary, hence it is that all those things to which man has a
natural inclination, are naturally apprehended by reason as being good,
and consequently as objects of pursuit, and their contraries as evil,
and objects of avoidance. Wherefore according to the order of natural
inclinations, is the order of the precepts of the natural law. Because
in man there is first of all an inclination to good in accordance with
the nature which he has in common with all substances: inasmuch as
every substance seeks the preservation of its own being, according to
its nature: and by reason of this inclination, whatever is a means of
preserving human life, and of warding off its obstacles, belongs to the
natural law. Secondly, there is in man an inclination to things that
pertain to him more specially, according to that nature which he has in
common with other animals: and in virtue of this inclination, those
things are said to belong to the natural law, which nature has
taught to all animals, such as sexual intercourse, education of
offspring and so forth. Thirdly, there is in man an inclination to
good, according to the nature of his reason, which nature is proper to
him: thus man has a natural inclination to know the truth about God,
and to live in society: and in this respect, whatever pertains to this
inclination belongs to the natural law; for instance, to shun
ignorance, to avoid offending those among whom one has to live, and
other such things regarding the above inclination.
SIX ARTICLES OF THE NATURAL LAW translated by Fathers of the
English Dominican Province in (Latin) and (English) side by side here
a communi probatorum hominum sensu, quem quidem Ecclesia semper in
honore habuit, ii procul dubio aberrant, qui naturalem sexus instinctum
considerant quasi potiorem maioremque humanae compagis propensionem et
exinde concludunt hominem non posse per totius vitae cursum huiusmodi
appetitum coercere sine gravi periculo eius corporis vitalia
potissimumque nervos perturbandi, ideoque humanae personae
aequilibritati detrimentum inferendi.
Ut autem S. Thomas iure
meritoque animadvertit, quae nostro in animo altius insidet propensio,
reapse ad sui ipsius conservationem spectat, inclinatio vero, quae e
sexus facultatibus oritur, secundum obtinet locum. Ac praeterea ad
humanae rationis impulsum ac regimen pertinet, quae singulare est
naturae nostrae privilegium, intimos huius generis moderari stimulos
atque instinctus, eosdemque recto dominio suo efficere nobiliores.
of all, it is against common sense, which the Church always holds in
esteem, to consider the sexual instinct as the most important and the
deepest of human tendencies, and to conclude from this that man cannot
restrain it for his whole life without danger to his vital nervous
system, and consequently without injuring the harmony of his
As St. Thomas very rightly observes, the deepest
natural instinct is the instinct of conversation; the sexual instinct
comes second. In addition, it is for the rational inclination, which is
the distinguishing privilege of our nature, to regulate these
fundamental instincts and by dominating to ennoble them.
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