e corruption of natural reason: whereas
the Jews, taught by the Divine law, considered it to be unlawful.
The other things mentioned were loathsome to the Jews through custom
introduced by the law into their daily life. Hence the Apostles
forbade these things to the Gentiles, not as though they were
unlawful in themselves, but because they were loathsome to the Jews,
as stated above (I-II, Q. 103, A. 4, ad 3).

Reply Obj. 2: Fornication is said to be a sin, because it is contrary
to right reason. Now man's reason is right, in so far as it is ruled
by the Divine Will, the first and supreme rule. Wherefore that which
a man does by God's will and in obedience to His command, is not
contrary to right reason, though it may seem contrary to the general
order of reason: even so, that which is done miraculously by the
Divine power is not contrary to nature, though it be contrary to the
usual course of nature. Therefore just as Abraham did not sin in
being willing to slay his innocent son, because he obeyed God,
although considered in itself it was contrary to right human reason
in general, so, too, Osee sinned not in committing fornication by
God's command. Nor should such a copulation be strictly called
fornication, though it be so called in reference to the general
course of things. Hence Augustine says (Confess. iii, 8): "When God
commands a thing to be done against the customs or agreement of any
people, though it were never done by them heretofore, it is to be
done"; and 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 Obj. 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 (Suppl., Q. 65, A. 5, ad 2). As to Juda there is no need to
excuse him, for he also caused Joseph to be sold.

Reply Obj. 4: Simple fornication is contrary to the love of our
neighbor, because it is opposed to the good of the child to be born,
as we have shown, since it is an act of generation accomplished in a
manner disadvantageous to the future child.

Reply Obj. 5: A person, who, while given to works of piety, yields to
the inconstancy of the flesh, is freed from eternal loss, in so far
as these works dispose him to receive the grace to repent, and
because by such works he makes satisfaction for his past inconstancy;
but not so as to be freed by