Chapter 35 [XX.]—He Answers the Arguments of Julianus. What is the Natural Use of the Woman? What is the Unnatural Use?
My answer to this challenge is, that not only the children of wedlock, but also those of adultery, are a good work in so far as they are the work of God, by whom they are created: but as concerns original sin, they are all born under condemnation of the first Adam; not only those who are born in adultery, but likewise such as are born in wedlock, unless they be regenerated in the second Adam, which is Christ. As to what the apostle says of the wicked, that “leaving the natural use of the woman, the men burned in their lust one toward another: men with men working that which is unseemly;” 2276 he did not speak of the conjugal use, but the “natural use,” wishing us to understand how it comes to pass that by means of the members created for the purpose the two sexes can combine for generation. Thus it follows, that even when a man unites with a harlot to use these members, the use is a natural one. It is not, however, commendable, but rather culpable. But as regards any part of the body which is not meant for generative purposes, should a man use even his own wife in it, it is against nature and flagitious. Indeed, the same apostle had previously 2277 said concerning women: “Even their women did change the natural use into that which is against nature;” and then concerning men he added, that they worked that which is unseemly by leaving the natural use of the woman. Therefore, by the phrase in question, “the natural use,” it is not meant to praise conjugal connection; but thereby are denoted those flagitious deeds which are more unclean and criminal than even men’s use of women, which, even if unlawful, is nevertheless natural.