Part III (Secunda Secundae) Part 225 (1/2)

Reply Obj. 1: Just as the ordering of right reason proceeds from man, so the order of nature is from G.o.d Himself: wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to G.o.d, the Author of nature. Hence Augustine says (Confess. iii, 8): ”Those foul offenses that are against nature should be everywhere and at all times detested and punished, such as were those of the people of Sodom, which should all nations commit, they should all stand guilty of the same crime, by the law of G.o.d which hath not so made men that they should so abuse one another. For even that very intercourse which should be between G.o.d and us is violated, when that same nature, of which He is the Author, is polluted by the perversity of l.u.s.t.”

Reply Obj. 2: Vices against nature are also against G.o.d, as stated above (ad 1), and are so much more grievous than the depravity of sacrilege, as the order impressed on human nature is prior to and more firm than any subsequently established order.

Reply Obj. 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.

Reply Obj. 4: Gravity of a sin depends more on the abuse of a thing than on the omission of the right use. Wherefore among sins against nature, the lowest place belongs to the sin of uncleanness, which consists in the mere omission of copulation with another. While the most grievous is the sin of b.e.s.t.i.a.lity, because use of the due species is not observed. Hence a gloss on Gen. 37:2, ”He accused his brethren of a most wicked crime,” says that ”they copulated with cattle.” After this comes the sin of sodomy, because use of the right s.e.x is not observed. Lastly comes the sin of not observing the right manner of copulation, which is more grievous if the abuse regards the ”vas” than if it affects the manner of copulation in respect of other circ.u.mstances.

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QUESTION 155

OF CONTINENCE (In Four Articles)

We must next consider the potential parts of temperance: (1) continence; (2) clemency; (3) modesty. Under the first head we must consider continence and incontinence. With regard to continence there are four points of inquiry:

(1) Whether continence is a virtue?

(2) What is its matter?

(3) What is its subject?

(4) Of its comparison with temperance.

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FIRST ARTICLE [II-II, Q. 155, Art. 1]

Whether Continence Is a Virtue?

Objection 1: It would seem that continence is not a virtue. For species and genus are not co-ordinate members of the same division.

But continence is co-ordinated with virtue, according to the Philosopher (Ethic. vii, 1, 9). Therefore continence is not a virtue.

Obj. 2: Further, no one sins by using a virtue, since, according to Augustine (De Lib. Arb. ii, 18, 19), ”a virtue is a thing that no one makes ill use of.” Yet one may sin by containing oneself: for instance, if one desire to do a good, and contain oneself from doing it. Therefore continence is not a virtue.

Obj. 3: Further, no virtue withdraws man from that which is lawful, but only from unlawful things: for a gloss on Gal. 5:23, ”Faith, modesty,” etc., says that by continence a man refrains even from things that are lawful. Therefore continence is not a virtue.

_On the contrary,_ Every praiseworthy habit would seem to be a virtue. Now such is continence, for Andronicus says [*De Affectibus]

that ”continence is a habit unconquered by pleasure.” Therefore continence is a virtue.

_I answer that,_ The word ”continence” is taken by various people in two ways. For some understand continence to denote abstention from all venereal pleasure: thus the Apostle joins continence to chast.i.ty (Gal. 5:23). In this sense perfect continence is virginity in the first place, and widowhood in the second. Wherefore the same applies to continence understood thus, as to virginity which we have stated above (Q. 152, A. 3) to be a virtue. Others, however, understand continence as signifying that whereby a man resists evil desires, which in him are vehement. In this sense the Philosopher takes continence (Ethic. vii, 7), and thus also it is used in the Conferences of the Fathers (Collat. xii, 10, 11). In this way continence has something of the nature of a virtue, in so far, to wit, as the reason stands firm in opposition to the pa.s.sions, lest it be led astray by them: yet it does not attain to the perfect nature of a moral virtue, by which even the sensitive appet.i.te is subject to reason so that vehement pa.s.sions contrary to reason do not arise in the sensitive appet.i.te. Hence the Philosopher says (Ethic. iv, 9) that ”continence is not a virtue but a mixture,” inasmuch as it has something of virtue, and somewhat falls short of virtue.

If, however, we take virtue in a broad sense, for any principle of commendable actions, we may say that continence is a virtue.

Reply Obj. 1: The Philosopher includes continence in the same division with virtue in so far as the former falls short of virtue.

Reply Obj. 2: Properly speaking, man is that which is according to reason. Wherefore from the very fact that a man holds (_tenet se_) to that which is in accord with reason, he is said to contain himself.

Now whatever pertains to perversion of reason is not according to reason. Hence he alone is truly said to be continent who stands to that which is in accord with right reason, and not to that which is in accord with perverse reason. Now evil desires are opposed to right reason, even as good desires are opposed to perverse reason.

Wherefore he is properly and truly continent who holds to right reason, by abstaining from evil desires, and not he who holds to perverse reason, by abstaining from good desires: indeed, the latter should rather be said to be obstinate in evil.

Reply Obj. 3: The gloss quoted takes continence in the first sense, as denoting a perfect virtue, which refrains not merely from unlawful goods, but also from certain lawful things that are lesser goods, in order to give its whole attention to the more perfect goods.

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