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Objection 1: It would seem that chastity is a general virtue. For
Augustine says (De Mendacio xx) that "chastity of the mind is the
well-ordered movement of the mind that does not prefer the lesser to
the greater things." But this belongs to every virtue. Therefore
chastity is a general virtue.
Objection 2: Further, "Chastity" takes its name from
"chastisement" [Article 1]. Now every movement of the appetitive
part should be chastised by reason. Since, then, every moral virtue
curbs some movement of the appetite, it seems that every moral virtue
is chastity.
Objection 3: Further, chastity is opposed to fornication. But
fornication seems to belong to every kind of sin: for it is written
(Ps. 72:27): "Thou shalt destroy all them that go awhoring
from Thee." Therefore chastity is a general virtue.
On the contrary, Macrobius [In Somn. Scip. i, 8] reckons it
to be a part of temperance.
I answer that, The word "chastity" is employed in two ways.
First, properly; and thus it is a special virtue having a special
matter, namely the concupiscences relating to venereal pleasures.
Secondly, the word "chastity" is employed metaphorically: for just
as a mingling of bodies conduces to venereal pleasure which is the
proper matter of chastity and of lust its contrary vice, so too the
spiritual union of the mind with certain things conduces to a pleasure
which is the matter of a spiritual chastity metaphorically speaking, as
well as of a spiritual fornication likewise metaphorically so called.
For if the human mind delight in the spiritual union with that to which
it behooves it to be united, namely God, and refrains from delighting
in union with other things against the requirements of the order
established by God, this may be called a spiritual chastity,
according to 2 Cor. 11:2, "I have espoused you to one
husband, that I may present you as a chaste virgin to Christ."
If, on the other hand, the mind be united to any other things
whatsoever, against the prescription of the Divine order, it will be
called spiritual fornication, according to Jer. 3:1, "But thou
hast prostituted thyself to many lovers." Taking chastity in this
sense, it is a general virtue, because every virtue withdraws the
human mind from delighting in a union with unlawful things.
Nevertheless, the essence of this chastity consists principally in
charity and the other theological virtues, whereby the human mind is
united to God.
Reply to Objection 1: This argument takes chastity in the
metaphorical sense.
Reply to Objection 2: As stated above (Article 1; Question
142, Article 2), the concupiscence of that which gives pleasure
is especially likened to a child, because the desire of pleasure is
connatural to us, especially of pleasures of touch which are directed
to the maintenance of nature. Hence it is that if the concupiscence of
such pleasures be fostered by consenting to it, it will wax very
strong, as in the case of a child left to his own will. Wherefore the
concupiscence of these pleasures stands in very great need of being
chastised: and consequently chastity is applied antonomastically to
such like concupiscences, even as fortitude is about those matters
wherein we stand in the greatest need of strength of mind.
Reply to Objection 3: This argument considers spiritual fornication
metaphorically so called, which is opposed to spiritual chastity, as
stated.
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