^1:26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. [n. 146]
^1:27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error. [n. 150]
^1:28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not fitting. [n. 152]
^1:29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers, [n. 156]
^1:30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, [n. 162]
^1:31 Foolish, dissolute: without affection, without fidelity, without mercy. [n. 165]
^1:32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they who do them, but they also who consent to those who do them. [n. 166]

146. Having set forth the sin of ungodliness, according to which they have sinned against the divine nature, he now sets forth the punishment whereby they have been reduced to sinning against their own nature.

First, he mentions the punishment;

second, he explains it, at for their women;

third, its fittingness, at and receiving in themselves.

147. Therefore, he says for this cause, i.e., because they exchanged the truth about God for a lie, God delivered them up not, of course, by impelling them to evil but by abandoning them to shameful affections, i.e., sins against nature, which are called passions in the sense that a passion implies that a thing is drawn outside the order of its own nature, as when water becomes hot or when a man becomes sick. Hence, because man departs from the natural order, when he commits such sins, they are fittingly called passions, as in Romans: the passions of sins (Rom 7:5).

They are called shameful affections, because their acts are not worthy of man: it is a shame even to speak of the things that they do in secret (Eph 5:12). For if sins of the flesh are shameful, because through them man is lowered to what is bestial in him, much more so are sins against nature, through which man sinks below the bestial: I will change his glory into shame (Hos 4:7).

148. Then when he says for their women he explains his statement.

First, in regard to women;

second, in regard to men, at and, in like manner, the men also.

149. He says therefore first: the reason why I say that they have been given up to dishonorable passions is that their women have changed the natural use into that use which is against nature. Does not nature itself teach you? (1 Cor 11:14); they have transgressed the laws, broken the everlasting covenant, i.e., the natural law (Isa 24:5).

It should be noted that something is against man’s nature in two ways: in one way, against the nature of what constitutes man, i.e., rationality. In this way, every sin is said to be against man’s nature, inasmuch as it is against right reason. Hence, Damascene says that an angel in sinning was turned from what is according to nature into what is contrary to nature.

In another way, something is said to be against man’s nature by reason of his general class, which is animal. Now it is obvious that according to the intent of nature, sexual union in animals is ordained to the act of generation; hence, every form of union from which generation cannot follow is against the nature of animal as animal. In line with this it is stated in the Gloss that the natural use is that a man and a woman come together in one copulation, but it is against nature that a man pollute a man and a woman a woman. The same is true of every act of intercourse from which generation cannot follow.

150. Then when he says and, in like manner, he explains in regard to males, who leaving the natural use of the women, have burned, i.e., lusted for something beyond the intent of nature: they blazed like a fire of thorns (Ps 118:12); and this in their lusts, i.e., carnal desires, men with men, working that which is filthy: I will uncover your shame before them and they will see all your baseness (Ezek 16:37).

151. Then he shows that this recompense suited their guilt, when he says, and receiving in themselves, i.e., in the deformation of their nature, the recompense which was due to their error, i.e., the error of exchanging the truth of God for a lie; the recompense which was due, i.e., the retribution they deserved to receive according to the order of justice, which required that those who insulted God’s nature by attributing to creatures what is his alone, should be affronts to their own nature.

Although recompense seems to imply something good, it is taken here for any retribution, even evil: the wages of sin is death (Rom 6:23); all their wages shall be burned with fire (Mic 1:7).

It should be noted that the Apostle very reasonably considers vices against nature, which are the worst carnal sins, as punishments for idolatry, because they seem to have begun as idolatry, namely, at the time of Abraham, when idolatry is believed to have begun. That seems to be the reason why they are first recorded to have been punished among the people of Sodom (Gen 19). Furthermore, as idolatry became more widespread, these vices grew. Hence it is written that Jason founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat (2 Macc 4:12), i.e., put them in brothel houses. Now this was not the beginning, but an increase and progression of the heathenish and foreign manners.

152. Then when he says and as they liked not, he shows that they fell under a penalty of justice.

First, he shows that previous sin brought them to these sins;

second, he enumerates the differences among these sins, at being filled with all iniquity.

153. He mentions the preceding sin when he says and as they liked not to have God in their knowledge. This can be interpreted in two ways: in one way, that although they could have had true knowledge about God by the light of reason considering visible things, nevertheless, to sin more freely, they did not like to have God in their knowledge, i.e., they did not approve having God in their knowledge: they said to God: depart from us. We do not desire knowledge of your ways (Job 21:14).

In another way it can mean that they did not acknowledge that God knows about human behavior: the Lord does not see: the God of Jacob does not perceive (Ps 94:7). According to this interpretation the punishment is shown to fit this sin, when he says God delivered them up to a reprobate sense.

154. Sense here does not mean man’s external sense, by which sense-perceptible things are known, but the interior sense, according to which he judges his behavior: to fix one’s thoughts on her, i.e., wisdom, is to have perfect sense (Wis 6:15).

It is called a base sense, because it reached discommendable judgments about behavior: men of corrupt mind and counterfeit faith (2 Tim 3:8); refuse silver they are called (Jer 6:30).

155. Therefore, he continues: to do those things which are not fitting, i.e., behavior not in accord with right reason: their works are useless (Wis 3:11).

Yet it is fitting that those who sinned against knowing God either by refusing to acknowledge him or by thinking that they do not know him, should be given up to a perverse sense. That is why it is written: a just penalty always pursues the transgression of the unrighteous (Wis 14:31).

156. Then when he says being filled, he enumerates these unbecoming actions. First, he describes their general state, saying being filled with all iniquity, because, as it is said: all sin is wickedness (1 John 3:4).

For just as every virtue, inasmuch as it carries out a precept of the law, qualifies as justice, so every sin, inasmuch as it is at variance with the rule of the divine law, qualifies as wickedness. And so sins are particularly reprehended in the Sacred Scripture.

He stresses their guilt in two ways: first, in its enormity, when he says filled. For that person seems to be filled with wickedness whose affections are totally dedicated to sinning: their mouth is full of cursing and bitterness (Ps 13:3). Second, in its extent, because they sin not in one matter only but in all: the worship of idols is the beginning and cause and end of every evil (Wis 14:27).

157. Then when he says malice, he enumerates their sins in detail.

First, their transgressions which disobey negative precepts;

second, their omission, which disregard affirmative precepts, at proud.

Regarding the first he does two things:

first, he mentions the sins by which a person deteriorates within himself;

second, those by which he becomes harmful to his neighbor, at wickedness.

158. In regard to the first he describes the source of deterioration in general terms, when he says malice, which is a habit of vice opposed to virtue. Hence it is that a person who sins from habit is said to sin from malice: why do you boast of malice? (Ps 51:1).

In regard to particulars, he mentions first the sin by which a person is disarranged in regard to the desire for bodily pleasures, when he says fornication. For although fornication, strictly speaking, is with prostitutes who offered themselves publicly near the fornices, i.e., the triumphal arches, yet here it is taken for any unlawful concubinage: beware, my son, of all fornication (Tob 4:12).

Second, the vice through which a person is misaligned in his desire for external things, when he says, avarice, which is the untamed desire for possessing: keep your life free from love of money, and be content with what you have (Heb 13:5).

159. Then the sins which tend to harm one’s neighbor are mentioned: first, wickedness, i.e., villainy, which inclines a person to attempt what he cannot accomplish. This happens especially in regard to harming one’s neighbor, whom one does not always succeed in harming as planned: let the evils of the wicked come to an end (Ps 7:9).

Second, he mentions the root of these sins, when he says full of envy, which consists in being grieved at another’s good; as a result one is incited to harm the other: through the devil’s envy death entered the world (Wis 2:24).

160. Then are mentioned the wrongs: first, the obvious ones that are deeds, when he says murders, which are the chief wrongs: there is swearing, lying, killing, stealing, and committing of adultery (Hos 4:2). He says murders in the plural because murder is present not only in the action but also in the will: anyone who hates his brother is a murderer (1 John 3:15), i.e., who hates him to kill him.

Second, the obvious ones that are words, when he says contention, which is an attack on the truth launched with the self-assurance of shouting: it is an honor for a man to keep aloof from strife (Prov 20:3).

161. Then he mentions the covert injuries: first, one that is general, when he says deceit, i.e., when one thing is pretended and something else is done: their tongue is a deadly arrow; it speaks deceitfully; with his mouth each speaks peaceably to his neighbor, but in his heart he plans an ambush for him (Jer 9:8).

After these he mentions the inner root of these harmful deeds, when he says malignity, which implies an evil fire, i.e., ill will in the heart: they speak peace with their neighbors, while mischief is in their hearts (Ps 28:3); the Lord abhors deceitful men (Ps 5:6).

162. Then he mentions the covert wrongs that are perpetrated by words when he says whisperers , i.e., those who secretly whisper in men’s ears to sow discord among them: curse the whisperer and deceiver, for he has destroyed many who were at peace (Eccl 28:15); detractors, i.e., persons who detract from another’s reputation secretly, i.e., saying evil things about another without his knowing it: if a serpent bites before it is charmed, there is no advantage in a charmer (Eccl 10:11).

But lest these sins be regarded as trivial, because they are committed only by words, he adds hateful to God; for they mainly attack something that God loves in men, namely, mutual love: this is my commandment, that you love one another (John 15:12); hence it is said: there are six things which the Lord hates, and a seventh is an abomination to him (Prov 6:16), namely, a person who sows discord among brothers.

He adds contumelious, namely, those who insult another to his face: though I formerly blasphemed and persecuted and insulted him (1 Tim 1:13).

Thus he mentioned three vices that agree on one point, namely, they say something evil about one’s neighbor.

But they differ in their aim, for the whisperer intends discord, the slanderer ill repute, and the insolent injury.

163. Then he mentions the sins that involve omission: first, the root of these sins, when he says proud.

They are called haughty, as though moving on a higher plane than they ought. On account of an unregulated desire for excellence, they wish to be first, refuse any rule outside themselves, and, therefore, ignore commands: the beginning of all sin is pride (Eccl 10:13), which is true, insofar as sin is a turning from God, but not insofar as sin is a turning to a perishable good. For it is stated: the love of money is the root of all evils (1 Tim 6:10).

164. Second, he describes the progress of pride. First, from it is born in the heart a boastful attitude, so that a person esteems himself above others: I am not like other men (Luke 18:11). Against those who over-esteem themselves it is said: my eyes are not raised too high (Ps 131:1).

Second, from pride arises presumption to be new and different in behavior, to which he alludes, when he says inventors of evil things. For since good things have already been established by God and men, the result is that they devise new evils: their devisings are against the Lord (Isa 3:8).

165. Then the omissions are mentioned: first, in regard to authority; hence, in regard to parents he says disobedient to parents, contrary to what is commanded in Ephesians: children, obey your parents in the Lord (Eph 6:1). In regard to God’s authority he says, foolish, i.e., acting contrary to God’s wisdom: the fear of the Lord is wisdom; and to depart from evil is understanding (Job 28:28).

Second, he mentions a sin of omission relating to oneself, when he says dissolute in appearance and in gait: a man’s attire and open-mouthed laughter and a man’s manner of walking show what he is (Eccl 19:30). Some fall under this indictment, when their manner conflicts with the common customs of the people among whom they live.

Third, he mentions omission touching one’s equals, toward whom we ought to have, first of all, affection in the heart; hence, he says without affection: the heart of the wicked is cruel (Prov 12:10); men will be lovers of self and not of others (2 Tim 3:2). Second, a man should live in social life with his equals, in contrast to which he says without fidelity; consequently, they do not live in society with others: they smote them with the edge of the sword (Judg 18:27ff.); woe to him that is alone when he falls and has no one to lift him up (Eccl 4:10).

Fourth, he mentions an omission affecting one’s inferiors, when he says without mercy, which we ought to show to the desolate: judgment is without mercy to one who has shown no mercy (Jas 2:13).

166. Then when he says who, having known the justice, he shows that they are deserving of God’s anger or vengeance.

In this regard there are three points to consider.

First, their naturalistic attitude, because although they knew that God is just and possessed of all other perfections, they did not believe that he would punish their sins: they say in their hearts: the Lord will not do evil (Zeph 1:12). This is why he says, who, having known the justice of God, did not understand.

167. Second, the punishment due to their sins, when he says, are worthy of death. The wages of sin is death (Rom 6:23).

For it is fitting that the soul which deserts God should be deserted by its own body through bodily death and in the end be deserted by God through eternal death: the death of the wicked is very evil (Ps 34:22); over such the second death has no power (Rev 20:6).

168. Third, he considers those who deserve this punishment: first, they who do such things, i.e., the above mentioned sins: you hate all evildoers. You destroy those who speak lies (Ps 5:5–6).

But not only they who do them, but they also who consent to those who do them. And this in two ways: in one way directly, by applauding sin: the wicked is praised in the desires of his heart (Ps 10:3), or even by offering advice and help: should you help the wicked (2 Chr 19:2). In another way, indirectly, by not objecting or opposing in any way, and especially when one is obliged by his office. Thus, the sins of his sons were imputed to Eli (1 Sam 3:13). In particular, this is directed against those gentile wise men who, even though they did not worship idols, did nothing to oppose those who did.