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Objection 1: It would seem that continence is better than
temperance. For it is written (Ecclus. 26:20): "No price
is worthy of a continent soul." Therefore no virtue can be equalled
to continence.
Objection 2: Further, the greater the reward a virtue merits, the
greater the virtue. Now continence apparently merits the greater
reward; for it is written (2 Tim. 2:5): "He . . . is not
crowned, except he strive lawfully," and the continent man, since he
is subject to vehement evil desires, strives more than the temperate
man, in whom these things are not vehement. Therefore continence is a
greater virtue than temperance.
Objection 3: Further, the will is a more excellent power than the
concupiscible. But continence is in the will, whereas temperance is
in the concupiscible, as stated above (Article 3). Therefore
continence is a greater virtue than temperance.
On the contrary, Tully (De Invent. Rhet. ii, 54) and
Andronicus [De Affectibus] reckon continence to be annexed to
temperance, as to a principal virtue.
I answer that, As stated above (Article 1), continence has a
twofold signification. In one way it denotes cessation from all
venereal pleasures; and if continence be taken in this sense, it is
greater than temperance considered absolutely, as may be gathered from
what we said above (Question 152, Article 5) concerning the
preeminence of virginity over chastity considered absolutely. In
another way continence may be taken as denoting the resistance of the
reason to evil desires when they are vehement in a man: and in this
sense temperance is far greater than continence, because the good of a
virtue derives its praise from that which is in accord with reason.
Now the good of reason flourishes more in the temperate man than in the
continent man, because in the former even the sensitive appetite is
obedient to reason, being tamed by reason so to speak, whereas in the
continent man the sensitive appetite strongly resists reason by its evil
desires. Hence continence is compared to temperance, as the imperfect
to the perfect.
Reply to Objection 1: The passage quoted may be understood in two
ways. First in reference to the sense in which continence denotes
abstinence from all things venereal: and thus it means that "no price
is worthy of a continent soul," in the genus of chastity the
fruitfulness of the flesh is the purpose of marriage is equalled to the
continence of virginity or of widowhood, as stated above (Question
152, Articles 4,5). Secondly it may be understood in
reference to the general sense in which continence denotes any
abstinence from things unlawful: and thus it means that "no price is
worthy of a continent soul," because its value is not measured with
gold or silver, which are appreciable according to weight.
Reply to Objection 2: The strength or weakness of concupiscence may
proceed from two causes. For sometimes it is owing to a bodily cause:
because some people by their natural temperament are more prone to
concupiscence than others; and again opportunities for pleasure which
inflame the concupiscence are nearer to hand for some people than for
others. Such like weakness of concupiscence diminishes merit, whereas
strength of concupiscence increases it. on the other hand, weakness or
strength of concupiscence arises from a praiseworthy spiritual cause,
for instance the vehemence of charity, or the strength of reason, as
in the case of a temperate man. In this way weakness of
concupiscence, by reason of its cause, increases merit, whereas
strength of concupiscence diminishes it.
Reply to Objection 3: The will is more akin to the reason than the
concupiscible power is. Wherefore the good of reason---on account
of which virtue is praised by the very fact that it reaches not only to
the will but also to the concupiscible power, as happens in the
temperate man---is shown to be greater than if it reach only to the
will, as in the case of one who is continent.
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