ereal actions, it would seem that seduction is a species of lust.

_I answer that,_ When the matter of a vice has a special deformity,
we must reckon it to be a determinate species of that vice. Now lust
is a sin concerned with venereal matter, as stated above (Q. 153, A.
1). And a special deformity attaches to the violation of a virgin who
is under her father's care: both on the part of the maid, who through
being violated without any previous compact of marriage is both
hindered from contracting a lawful marriage and is put on the road to
a wanton life from which she was withheld lest she should lose the
seal of virginity: and on the part of the father, who is her
guardian, according to Ecclus. 42:11, "Keep a sure watch over a
shameless daughter, lest at any time she make thee become a
laughing-stock to thy enemies." Therefore it is evident that
seduction which denotes the unlawful violation of a virgin, while
still under the guardianship of her parents, is a determinate species
of lust.

Reply Obj. 1: Although a virgin is free from the bond of marriage,
she is not free from her father's power. Moreover, the seal of
virginity is a special obstacle to the intercourse of fornication, in
that it should be removed by marriage only. Hence seduction is not
simple fornication, since the latter is intercourse with harlots,
women, namely, who are no longer virgins, as a gloss observes on 2
Cor. 12: "And have not done penance for the uncleanness and
fornication," etc.

Reply Obj. 2: Ambrose here takes seduction in another sense, as
applicable in a general way to any sin of lust. Wherefore seduction,
in the words quoted, signifies the intercourse between a married man
and any woman other than his wife. This is clear from his adding:
"Nor is it lawful for the husband to do what the wife may not." In
this sense, too, we are to understand the words of Num. 5:13: "If
[Vulg.: 'But'] the adultery is secret, and cannot be provided by
witnesses, because she was not found in adultery (_stupro_)."

Reply Obj. 3: Nothing prevents a sin from having a greater deformity
through being united to another sin. Now the sin of lust obtains a
greater deformity from the sin of injustice, because the
concupiscence would seem to be more inordinate, seeing that it
refrains not from the pleasurable object so that it may avoid an
injustice. In fact a twofold injustice attaches to it. One is on the
part of the virgin, who, though not violated by force