Aquinas: the joy of sex?

The 16th-century Reformation is often remembered as a rediscovery of the heart of the gospel and the way of salvation, but it was also a recovery of a Biblical view of marriage and sex.

The medieval Roman Catholic Church had affirmed the goodness of marriage, but at the same time argued that celibacy was a much better option for those wanting to pursue a life of holiness and serve God vocationally. Many medieval authors had problems especially with marital intercourse for pleasure.

Bede and Jerome on marital sex

For instance, the early medieval author Bede (c.673–735) spoke for the general medieval tradition when he maintained that the apostolic injunction to pray always could not be fulfilled if one was married and engaging in sexually intimate acts. Sex precluded a robust prayer life. Bede is rightly regarded as a conduit of patristic convictions and this area of thought is no exception.

Jerome (c.345–420), for instance, who was responsible for the Latin translation of the Bible known as the Vulgate, vigorously defended the view that celibacy was a vastly superior state to marriage, more virtuous and more pleasing to God. Jerome was convinced that all of those who were closest to God in the Scriptures were celibate. Jerome argued the very point that Bede affirmed and passed on to the Middle Ages: sexual relations between spouses were a distinct obstacle to leading a life devoted to the pursuit of genuine spirituality.

Aquinas’ radical view

Well, surprise of surprises. Here is Thomas Aquinas, who, although he valued the state of virginity above marriage, could state:

‘Between a man and a woman there seems to be the greatest friendship; for they are united not only in the act of intercourse, which even among the animals produces a certain sweet society, but also throughout the whole of domestic living. In sign of this it is said in Genesis, ii, that for the sake of his wife a man leaves “father and mother”.’

As Fabian Parmisiano comments on this text: ‘ “the greatest friendship” is postulated between husband and wife and it is quite definitely considered to involve the love act and all the “sweetness thereof”.’

And to those who said that the marital act entailed immoderate passion, Aquinas was quick to respond:

‘Only when the limits of reason are exceeded is passion considered to be immoderate. But the delight experienced in the marriage act, although it be most intense quantitatively speaking, does not exceed the limits prefixed by reason’.

Who would have thought it? Aquinas’ thought has been the source of some controversy in recent days among evangelicals in America: can he ever be cited with approval? Well, in the area of marital intimacy, it would appear that the answer is yes!