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Lust is an intense desire for something. [1] [2] Lust can take any form such as the lust for sexuality (see libido), money, or power. It can take such mundane forms as the lust for food (see gluttony) as distinct from the need for food or lust for redolence, when one is lusting for a particular smell that brings back memories. It is similar to but distinguished from passion, in that passion propels individuals to achieve benevolent goals whilst lust does not.
Religions tend to draw a distinction between passion and lust by further categorizing lust as an immoral desire and passion as morally accepted.
Lust is defined as immoral because its object or action of affection is improperly ordered according to natural law and/or the appetite for the particular object (eg sexual desire) is governing the person's will and intellect rather than the will and intellect governing the appetite for that object.
Whereas passion, regardless of its strength, is maintained to be something God-given and moral, because the purpose, actions and intentions behind it are benevolent and ordered toward creation, while also being governed by the person's intellect and will. A primary school of thought on this is Thomism, which speaks on the intellect, will and appetite, and draws from principles defined by Aristotle. However, the exact definitions assigned to what is morally definite and ordered toward creation depend on the religion. For example, religions based in pantheism and theism will differ on what is moral according to the nature of the "God" acknowledged or worshipped.
In Judaism, all evil inclinations and lusts of the flesh are characterized by Yetzer hara (Hebrew, יצר הרע, the evil inclination). Yetzer hara is not a demonic force; rather, it is man's misuse of the things which the physical body needs to survive, and is often contrasted with yetzer hatov (Hebrew, יצר הטוב, the positive desire).
Yetzer Hara is often identified with Satan and the angel of death, [3] and there is sometimes a tendency to give a personality and separate activity to the yetzer. For the yetzer, like Satan, misleads man in this world, and testifies against him in the world to come. The yetzer is, however, clearly distinguished from Satan, and on other occasions is made exactly parallel to sin. The Torah is considered the great antidote against this force. Though, like all things which God has made, the yetzer hara (evil inclination) can be manipulated into doing good: for without it, man would never marry, beget a child, build a house, or occupy himself in a trade.
In many translations of the New Testament, the word "lust" translates the Koine Greek word ἐπιθυμέω (epithūméō), [4] particularly in Matthew 5:27-28:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust (ἐπιθυμέω) after her hath committed adultery with her already in his heart.
In English-speaking countries, the term "lust" is often associated with sexual desire, probably because of this verse. However, just as the English word was originally a general term for 'desire', the Greek word ἐπιθυμέω was also a general term for desire. The LSJ lexicon suggests "set one's heart upon a thing, long for, covet, desire" as glosses for ἐπιθυμέω, which is used in verses that clearly have nothing to do with sexual desire. In the Septuagint, ἐπιθυμέω is the word used in the commandment to not covet:
You shall not covet your neighbour's wife; you shall not covet your neighbour's house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbour.
— Exodus 20:17, New English Translation of the Septuagint
While coveting your neighbour's wife may involve sexual desire, it's unlikely that coveting a neighbour's house or field is sexual in nature. And in most New Testament uses, the same Greek word, ἐπιθυμέω, does not have a clear sexual connotation. For example, from the American Standard Version the same word is used outside of any sexual connotation:
According to the Catholic Encyclopedia , a Christian's heart is lustful when "venereal satisfaction is sought for either outside wedlock or, at any rate, in a manner which is contrary to the laws that govern marital intercourse". [5] Pope John Paul II said that lust devalues the eternal attraction of male and female, reducing personal riches of the opposite sex to an object for gratification of sexuality. [6]
Lust is considered by Catholicism to be a disordered desire for sexual pleasure, where sexual pleasure is "sought for itself, isolated from its procreative and unitive purposes". [7] In Catholicism, sexual desire in itself is good, and is considered part of God's plan for humanity. However, when sexual desire is separated from God's love, it becomes disordered and self-seeking. This is seen as lust.
St. Thomas Aquinas differentiates between sexual intercourse within marriage, which is seen as meritorious through giving justice to one's spouse, and sins of lust which can themselves be differentiated in magnitude of immorality according to intention and action. For example, Aquinas says in the Summa Theologica II-II, q. 154, a. 12 "I answer that, In every genus, worst of all is the corruption of the principle on which the rest depend. Now the principles of reason are those things that are according to nature, because reason presupposes things as determined by nature, before disposing of other things according as it is fitting." He uses St. Augustine as his source writing "Augustine says that 'of all these,' namely the sins belonging to lust, 'that which is against nature is the worst.'" Which St. Thomas clarifies means that they are greater than sins against justice pertaining to the genus of lust, such as rape or incest, in his statement "Reply to Objection 3: The nature of the species is more intimately united to each individual, than any other individual is. Wherefore sins against the specific nature are more grievous." Thus St. Thomas gives the order of magnitude of lustful acts as: "The most grievous is the sin of bestiality, because use of the due species is not observed...(Then) the sin of sodomy, because use of the right sex is not observed...(Then) the sin of not observing the right manner of copulation (or the unatural act or masturbation)... (Then) incest... is contrary to the natural respect which we owe persons related to us... Then, it is a greater injustice to have intercourse with a woman who is subject to another's authority as regards the act of generation, than as regards merely her guardianship. Wherefore adultery is more grievous than seduction. And both of these are aggravated by the use of violence." [8]
The Latin for extravagance (Latin: luxuria) was used by St. Jerome to translate a variety of biblical sins, including drunkenness and sexual excess. [9] Gregory the Great placed luxuria as one of the seven capital sins (it is often considered the least serious of the seven deadly sins), narrowing its scope to disordered desire, [10] and it was in this sense that the Middle Ages generally took luxuria, (although the Old French cognate was adopted into English as luxury without its sexual meaning by the 14th century[ citation needed ]).
In Romanesque art, the personified Luxuria is generally feminine, [11] often represented by a siren or a naked woman with breasts being bitten by snakes. Prudentius in his Psychomachia or 'Battle of the Soul' had described [12]
Luxury, lavish of her ruined fame, Loose-haired, wild-eyed, her voice a dying fall, Lost in delight....
For Dante, Luxuria was both the first of the circles of incontinence (or self-indulgence) on the descent into hell, and the last of the cornices of Mount Purgatory, representing the excessive (disordered) love of individuals; [13] while for Edmund Spenser, luxuria was synonymous with the power of desire. [14]
For Gregory and subsequent Thomists, the 'daughters' (by-products) of Luxuria included mental blindness, self-love, haste, and excessive attachment to the present. [15] Marianne Dashwood has been seen as embodying such characteristics for a later age – as a daughter of Luxuria. [16]
The Catholic Church defines lust as the idolatry of sexual pleasure, in all of its forms: contraception, masturbation, adultery, premarital relations, relations between persons of the same sex, etc, which destroys the human capacity of loving, that is, of the person to give themselves to God and to others.
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The evangelical Melvin Tinker states that: "The principle is clear isn't it, 'You shall not commit adultery'? How does the Pharisee handle it according to the minimum requirement method? He says, 'Sex outside marriage is OK for us because neither of us are really married. I am not sleeping with another man's wife, so it isn't adultery, she's my girlfriend'. Or it is also not adultery because 'I have not had sex with that woman.' to quote President Clinton's plea in the Monica Lewinski [sic] saga. So he can abuse his position as President by messing around with a girl who is hardly younger than his daughter, he can engage in all kinds of sexual activities with her, but because he technically doesn't have intercourse he can hold up his hands and say, 'I have not had sex with that woman.' That is a Pharisee speaking.
"But the maximum application method says, adultery doesn't just happen when you have sexual intercourse, it happens in your heart. However, the mistranslation is unfortunate at this point. In the Greek it says, 'If anyone looks upon a woman in order to lust, has already committed adultery with her in his heart.' That is an important distinction. I need to point that out because sexual arousal, sexual interest, sexual attraction are essential for the continuation of the human species.
It is about looking in order to lust. The striptease show, the dirty movie or video, the internet pornography.
You see, it is the intending to look in order to have that arousal that Jesus has in his sights." [17]
In Islam, lust is considered one of the primitive states of the self, called the nafs . In sufi psychology, according to Robert Frager, nafs is an aspect of psyche that begins as our worst adversary but can develop into an invaluable tool. [18]
In the Quran there is a passage when Zuleikha admits that she sought to seduce prophet Joseph (Arabic: Yousuf), and then prophet Joseph said: "Yet I claim not that my soul was innocent -- surely the soul of man [nafs] incites to evil -- except inasmuch as my Lord had mercy; truly my Lord is All-forgiving, All-compassionate." (Qur'an 12:53). [19] Al-Ghazali, in his major works Ihya' Ulum al-Din (The Revival of Religious Sciences), stated that nafs in this passage is the lowest state of the soul, called nafs al-ammara (evil soul); while the other states of the soul are nafs al-mulhama (questioning soul), nafs al-lawwama (self-accusing soul), and nafs al-mutmainna (contented soul). [20]
Muslims are encouraged to overcome their baser instincts and intentional lascivious glances are forbidden. Lascivious thoughts are disliked, for they are the first step towards adultery, rape and other antisocial behaviors. The Islamic prophet Muhammad also stressed the magnitude of the "second glance", as while the first glance towards an attractive member of the opposite sex could be just accidental or observatory, the second glance could be that gate into lustful thinking. [21]
In the Bhagavad Gita , Krishna, an Avatar of Vishnu, declared in chapter 16, verse 21 that lust is one of the gates to Naraka or hell.
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? Then Krishna said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust. Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him. Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin—(lust) by regulating the senses, and slay this destroyer of knowledge and self-realization. The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence and thus—by spiritual strength—conquer this insatiable enemy known as lust. (Bhagavad-Gita, 3.36–43)
In this ancient manuscript the idea behind the word 'Lust' is best comprehended as the psychological force called 'Wanting'.
Lust holds a critical position in the philosophical underpinnings of Buddhist reality. It is named in the second of the Four Noble Truths, which are that
Lust is the attachment to, identification with, and passionate desire for certain things in existence, all of which relate to the form, sensation, perception, mentality, and consciousness that certain combinations of these things engender within us. Lust is thus the ultimate cause of general imperfection and the most immediate root cause of a certain suffering.
The passionate desire for either non-existence or for freedom from lust is a common misunderstanding. For example, the headlong pursuit of lust (or other "deadly sin") in order to fulfill a desire for death is followed by a reincarnation accompanied by a self-fulfilling karma, resulting in an endless wheel of life, until the right way to live, the right worldview, is somehow discovered and practiced. Beholding an endless knot puts one, symbolically, in the position of the one with the right worldview, representing that person who attains freedom from lust.
In existence there are four kinds of things that engender clinging (attachment): rituals, worldviews, pleasures, and the self. The way to eliminate lust is to learn of its unintended effects and to pursue righteousness as concerns a worldview, intention, speech, behavior, livelihood, effort, mindfulness, and concentration, in the place where lust formerly sat.
In Sikhism, lust is counted among the five cardinal sins or sinful propensities, the others being wrath, ego, greed and attachment. Uncontrollable expression of sexual lust, as in rape or sexual addiction, is an evil.
According to Brahma Kumaris, a spiritual organization which is based on Karmic philosophy, sexual lust is the greatest enemy to all mankind. [22] [23]
For this reason followers do not eat onions, garlic, eggs, or non-vegetarian food, as the "sulphur" in them can excite sexual lust in the body, otherwise bound to celibacy.
The physical act of sex is "impure", leading to body-consciousness and other crimes. This impurity "poisons" the body and leads [24] [25] to many kinds of "diseases".
The Brahma Kumaris teaches that sexuality is foraging about in a dark sewer. Students at Spiritual University must conquer lust, to prevent sin, and in order to be closer to god. [26]
They describe the differences between lust and love thus:
In lust there is reliance upon the object of sense and consequent spiritual subordination of the soul to it, but love puts the soul into direct and co-ordinate relation with the reality which is behind the form. Therefore, lust is experienced as being heavy and love is experienced as being light. In lust there is a narrowing down of life and in love there is an expansion in being...If you love the whole world you vicariously live in the whole world, but in lust there is an ebbing down of life and a general sense of hopeless dependence upon a form which is regarded as another. Thus, in lust there is the accentuation of separateness and suffering, but in love there is the feeling of unity and joy...
The most famous example of a widespread religious movement practicing lechery as a ritual is the Bacchanalia of the Ancient Roman Bacchantes. However, this activity was soon outlawed by the Roman Senate in 186 BC in the decree Senatus consultum de Bacchanalibus . The practice of sacred prostitution, however, continued to be an activity practiced often by the Dionysians.
Medieval prostitutes lived in officially sanctioned "red light districts". In Ruth Mazo Karras' book Common Women, the author discusses the meaning of prostitution and how people thought the proper use of prostitutes by unmarried men helped contain male lust. Prostitution was thought to have a beneficial effect by reducing sexual frustration in the community. [27] Inquisitors accused the Waldensians of believing that satisfying lust was better than being harassed by fleshly temptation. [28]
From Ovid to the works of les poètes maudits , characters have always been faced with scenes of lechery, and for time out of mind lust has been a common motif in world literature. Many writers, such as Georges Bataille, Casanova and Prosper Mérimée, have written works wherein scenes take place at bordellos and other unseemly locales.
Baudelaire, author of Les fleurs du mal , had once remarked, in regard to the artist, that:
The more a man cultivates the arts, the less randy he becomes... Only the brute is good at coupling, and copulation is the lyricism of the masses. To copulate is to enter into another—and the artist never emerges from himself.
The most notable work to touch upon the sin of lust, (and also upon the other Seven Deadly Sins), is Dante's Divine Comedy . Dante's criterion for lust was an "excessive love of others", insofar as an excessive love for man would render one's love of God secondary. In the first canticle of the Divine Comedy—the Inferno—the lustful are punished by being continuously swept around in a whirlwind, symbolizing their ungovernable passions. The damned who are guilty of lust, like the two famous lovers, Paolo and Francesca, receive in Hell exactly what they desired most in their mortal lives, only to find that their passions will give them no rest for all eternity. In Purgatorio , of the selfsame work, the penitents choose to walk through flames in order to purge themselves of their lustful inclinations.
The link between love and lust has always been a problematic question in philosophy.
Schopenhauer notes the misery which results from sexual relationships. According to him, this directly explains the sentiments of shame and sadness which tend to follow the act of sexual intercourse; for, he states, the only power that reigns is the inextinguishable desire to face, at any price, the blind love present in human existence without any consideration of the outcome. He estimates that a genius of his species is an industrial being who wants only to produce, and wants only to think. The theme of lust for Schopenhauer is thus to consider the horrors which will almost certainly follow the culmination of lust.
St Thomas Aquinas defines the sin of lust in questions 153 and 154 of his Summa Theologica . Aquinas says the sin of lust is of "voluptuous emotions", and makes the point that sexual pleasures, "unloosen the human spirit", and set aside right reason (p. 191). Aquinas restricts lust's subject matter to physical desires specifically arising from sexual acts, but he does not assume all sex-acts are sinful. Sex is not a sin in marriage, because sex is the only way for humans to reproduce. If sex is used naturally and the end purpose is reproduction there is no sin. Aquinas says, "if the end be good and if what is done is well-adapted to that, then no sin is present" (p. 193). However, sex simply for the sake of pleasure is lustful, and therefore a sin. A man who uses his body for lechery wrongs the Lord.
Sex may have the attributes of being sinless; however, when a person seeks sex for pleasure, he or she is sinning with lust. Lust is best defined by its specific attribute of rape, adultery, wet dreams, seduction, unnatural vice, and simple fornication.
Wet dreams: St Thomas Aquinas defined and discussed the topic of nocturnal emission, which occurs when one dreams of physical pleasure. Aquinas argues those who say that wet dreams are a sin and comparable to the actual experience of sex are wrong. Aquinas believes that such an action is sinless, for a dream is not under a person's control or free judgment. When one has a "nocturnal orgasm", it is not a sin, but it can lead to sins (p. 227). Aquinas says that wet dreams come from a physical cause of inappropriate pictures within your imagination, a psychological cause when thinking of sex while you fall asleep and a demonical cause whereby demons act upon the sleeper's body, "stirring the sleeper's imagination to bring about a orgasm" (p. 225). In the end, though, dreaming of lustful acts is not sinful. The "mind's awareness is less hindered", as the sleeper lacks right reason; therefore, a person cannot be accountable for what they dream while sleeping (p. 227).
Adultery: One of the main forms of lust seen frequently during the Middle Ages was the sin of adultery. The sin of adultery occurs when a person is unfaithful to his or her spouse, hence "invading of a bed not one's own" (p. 235). Adultery is a special kind of ugliness and many difficulties arise from it. When a man enters the bed of a married woman it not only is a sin, but it "wrongs the offspring", because the woman now calls into question the legitimacy of children (p. 235). If a wife has committed adultery before, then, her husband will question if all his wife's children are his offspring.
Simple fornication: Simple fornication is having sex with one's spouse for enjoyment rather than for bearing children. Fornication is also sex between two unmarried people, which is also a mortal sin. Aquinas says that "fornication is a deadly crime" (p. 213). Fornication is a mortal sin, but as Aquinas notes, "Pope Gregory treated sins of the flesh as less grievous than those of the spirit" (p. 217). Fornication was a grave sin such as that against property. Fornication, however, is not as grave as a sin directly against God and human life; therefore, murder is much worse than fornication. Property in this case means that a daughter is the property of her father, and if one does wrong to her, one then does wrong to him; therefore seducing a virgin or seeking pleasure from an unmarried woman is an invasion of a father's property.
Seduction: Seduction is a type of lust, because seduction is a sex act, which ravishes a virgin. Lust is a sin of sexual activity, and "...a special quality of wrong that appears if a maid still under her father's care is debauched" (p. 229). Seduction involves a discussion of property, as an unmarried girl is property of her father. A virgin, even though free from the bond of marriage, is not free from the bond of her family. When a virgin is violated without a promise of engagement, she is prevented from having honorable marriage, which is shameful to herself and her family. A man who performs sexual acts with a virgin must "endow her and have her to wife", and if the father, who is responsible for her, says no, then a man must pay a dowry to compensate for her loss of virginity and future chance of marriage (p. 229).
Unnatural vice: Unnatural vice is the worst kind of lust because it is unnatural in act and purpose. Many varieties of unnatural vice exist; Aquinas provides several examples, including bestiality or intercourse with a "thing of another species" (for example, an animal), incest, sodomy and "not observing the right manner of copulation". [29]
Lust, in the domain of psychoanalysis and psychology, is often treated as a case of "heightened libido".
Chastity, also known as purity, is a virtue related to temperance. Someone who is chaste refrains either from sexual activity that is considered immoral or from any sexual activity, according to their state of life. In some contexts, for example when making a vow of chastity, chastity means celibacy.
The seven deadlysins, also known as the capitalvices or cardinal sins, function as a grouping and classification of major vices within the teachings of Christianity. According to the standard list, the seven deadly sins in Christianity are pride, greed, wrath, envy, lust, gluttony and sloth.
Concupiscence is an ardent longing, typically one that is sensual. In Christianity, particularly in Catholic and Lutheran theology, concupiscence is the tendency of humans to sin.
Nicolaism was an early Christian sect mentioned twice in the Book of Revelation of the New Testament. The adherents were called Nicolaitans, Nicolaitanes, or Nicolaites. They were considered heretical by the mainstream early Christian Church. According to Revelation 2:6 and 15, they were known in the cities of Ephesus and Pergamum. In this chapter, the church at Ephesus is endorsed for "[hating] the works of the Nicolaites, which I also hate"; and the church in Pergamos is rebuked: "So thou hast also some [worshiping in their midst] who hold the teaching of the Nicolaites". In the original Greek, they are called Νικολαϊτῶν (Nikolaitōn).
A vice is a practice, behaviour, or habit generally considered morally wrong in the associated society. In more minor usage, vice can refer to a fault, a negative character trait, a defect, an infirmity, or a bad or unhealthy habit. Vices are usually associated with a fault in a person's character or temperament rather than their morality.
To Sumerians, Babylonians, Assyrians, and Jews there were male and female demons. In Christian demonology and theology there is debate over the gender and sexual proclivities of demons. These questions are referenced in Italian, French, Spanish and Portuguese phrases that imply that the question is pointless and unanswerable, akin to the English phrase How many angels can dance on the head of a pin?.
Christian leaders have written about male homosexual activities since the first decades of Christianity; female homosexual behavior was almost entirely ignored. Throughout the majority of Christian history, most Christian theologians and denominations have considered homosexual behavior as immoral or sinful.
Matthew 5:27 and Matthew 5:28 are the twenty-seventh and twenty-eighth verses of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses begin the second antithesis: while since Matthew 5:21 the discussion has been on the commandment: "You shall not murder", it now moves to the commandment: "You shall not commit adultery".
In Judaism, yetzer hara is a term for humankind's congenital inclination to do evil. The term is drawn from the phrase "the inclination of the heart of man is evil", which occurs twice at the beginning of the Torah.
Among the world's religions, views on masturbation vary widely. Some religions view it as a spiritually detrimental practice, some see it as not spiritually detrimental and others take a situational view. Among these latter religions, some view masturbation as allowable if used as a means towards sexual self-control, or as part of healthy self-exploration, but disallow it if it is done with motives they consider to be wrong, or as an addiction. For example, Christian denominations have different views on masturbation. Today, Roman Catholic, Eastern Orthodox, Oriental Orthodox and some Protestant Christians consider masturbation to be a sin. Many Protestant churches in Northern and Western Europe and some Protestant churches in Northern America and in Australia/New Zealand see masturbation as not a sin.
Catholic theology of sexuality, like Catholic theology in general, is drawn from "natural law", canonical scripture, divine revelation, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church. Sexual morality evaluates sexual behavior according to standards laid out by Catholic moral theology, and often provides general principles by which Catholics can evaluate whether specific actions meet these standards.
The Ten Commandments are series of religious and moral imperatives that are recognized as a moral foundation in several of the Abrahamic religions, including the Catholic Church. As described in the Old Testament books Exodus and Deuteronomy, the Commandments form part of a covenant offered by God to the Israelites to free them from the spiritual slavery of sin. According to the Catechism of the Catholic Church—the official exposition of the Catholic Church's Christian beliefs—the Commandments are considered essential for spiritual good health and growth, and serve as the basis for Catholic social teaching. A review of the Commandments is one of the most common types of examination of conscience used by Catholics before receiving the sacrament of Penance.
Sex and gender roles in the Roman Catholic Church have been the subject of both intrigue and controversy throughout the Church's history. The cultural influence of the Catholic Church has been vast, particularly upon Western society. Christian concepts, introduced into evangelized societies worldwide by the Church, had a significant impact on established cultural views of sex and gender roles. Human sacrifice, slavery, infanticide and polygamy practiced by cultures such as those of the Roman Empire, Europe, Latin America and parts of Africa came to an end through Church evangelization efforts. Historians note that Catholic missionaries, popes and religious were among the leaders in campaigns against slavery, an institution that has existed in almost every culture and often included sexual slavery of women. Christianity affected the status of women in evangelized cultures like the Roman Empire by condemning infanticide, divorce, incest, polygamy and marital infidelity of both men and women. Some critics say the Church and teachings by St. Paul, the Church Fathers, and scholastic theologians perpetuated a notion that female inferiority was divinely ordained, while current Church teaching considers women and men to be equal, different, and complementary.
"Thou shalt not commit adultery" is found in the Book of Exodus of the Hebrew Bible. It is considered the sixth commandment by Roman Catholic and Lutheran authorities, but the seventh by Jewish and most Protestant authorities. What constitutes adultery is not plainly defined in this passage of the Bible, and has been the subject of debate within Judaism and Christianity. The term fornication means illicit sex, prostitution, idolatry and lawlessness.
"Thou shalt not covet" is the most common translation of one of the Ten Commandments or Decalogue, which are widely understood as moral imperatives by legal scholars, Jewish scholars, Catholic scholars, and Protestant scholars. The Book of Exodus and the Book of Deuteronomy both describe the Ten Commandments as having been spoken by God, inscribed on two stone tablets by the finger of God, and, after Moses broke the original tablets, rewritten by God on replacements. On rewriting, the word covet changed to ‘desire’ (תתאוה).
Religious views on pornography are based on the broader views of religions on topics such as modesty, dignity, and sexuality. Different religious groups view pornography and sexuality differently.
Jewish traditions across different eras and regions devote considerable attention to sexuality. Sexuality is the subject of many narratives and laws in the Tanakh and rabbinic literature.
In medieval Europe, attitudes toward homosexuality varied from region to region, determined by religious culture; the Catholic Church, which dominated the religious landscape, considered, and still considers, sodomy as a mortal sin and a "crime against nature". By the 11th century, "sodomy" was increasingly viewed as a serious moral crime and punishable by mutilation or death. Medieval records reflect this growing concern. The emergence of heretical groups, such as the Cathars and Waldensians, witnesses a rise in allegations of unnatural sexual conduct against such heretics as part of the war against heresy in Christendom. Accusations of sodomy and "unnatural acts" were levelled against the Order of the Knights Templar in 1307 as part of Philip IV of France's attempt to suppress the order. These allegations have been dismissed by some scholars.
Fornication is generally consensual sexual intercourse between two people not married to each other. When one or more of the partners having consensual sexual intercourse is married to another person, it is called adultery. John Calvin viewed adultery to be any sexual act that is outside the divine model for sexual intercourse, which includes fornication.
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| Four cardinal virtues |
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| Three theological virtues |
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| Seven lively virtues versus Seven deadly sins | ||
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