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Objection 1: It would seem that purity does not belong especially to
chastity. For Augustine says (De Civ. Dei i, 18) that
"purity is a virtue of the soul." Therefore it is not something
belonging to chastity, but is of itself a virtue distinct from
chastity.
Objection 2: Further, "pudicitia" [purity] is derived from
"pudor," which is equivalent to shame. Now shame, according to
Damascene [De Fide Orth. ii, 15], is about a disgraceful
act, and this is common to all sinful acts. Therefore purity belongs
no more to chastity than to the other virtues.
Objection 3: Further, the Philosopher says (Ethic. iii, 12)
that "every kind of intemperance is most deserving of reproach." Now
it would seem to belong to purity to avoid all that is deserving of
reproach. Therefore purity belongs to all the parts of temperance,
and not especially to chastity.
On the contrary, Augustine says (De Perseverantia xx): "We
must give praise to purity, that he who has ears to hear, may put to
none but a lawful use the organs intended for procreation." Now the
use of these organs is the proper matter of chastity. Therefore purity
belongs properly to chastity.
I answer that, As stated above (Objection 2), "pudicitia"
[purity] takes its name from "pudor," which signifies shame.
Hence purity must needs be properly about the things of which man is
most ashamed. Now men are most ashamed of venereal acts, as
Augustine remarks (De Civ. Dei xiv, 18), so much so that even
the conjugal act, which is adorned by the honesty [Question 145]
of marriage, is not devoid of shame: and this because the movement of
the organs of generation is not subject to the command of reason, as
are the movements of the other external members. Now man is ashamed
not only of this sexual union but also of all the signs thereof, as the
Philosopher observes (Rhet. ii, 6). Consequently purity regards
venereal matters properly, and especially the signs thereof, such as
impure looks, kisses, and touches. And since the latter are more
wont to be observed, purity regards rather these external signs, while
chastity regards rather sexual union. Therefore purity is directed to
chastity, not as a virtue distinct therefrom, but as expressing a
circumstance of chastity. Nevertheless the one is sometimes used to
designate the other.
Reply to Objection 1: Augustine is here speaking of purity as
designating chastity.
Reply to Objection 2: Although every vice has a certain disgrace,
the vices of intemperance are especially disgraceful, as stated above
(Question 142, Article 4).
Reply to Objection 3: Among the vices of intemperance, venereal
sins are most deserving of reproach, both on account of the
insubordination of the genital organs, and because by these sins
especially, the reason is absorbed.
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