Thomas Aquinas, Summa Theologiae

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.

Objection 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.

Objection 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 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 chastity (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 (Question 152, Article 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 passions, 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 appetite is subject to reason so that vehement passions contrary to reason do not arise in the sensitive appetite. 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 to Objection 1: The Philosopher includes continence in the same division with virtue in so far as the former falls short of virtue.

Reply to Objection 2: Properly speaking, man is that which is according to reason. Wherefore from the very fact that a man holds 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 to Objection 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.

Articulus 1

Argumentum 1

Ad primum sic proceditur. Videtur quod continentia non sit virtus.

Species enim non condividitur generi. Sed continentia condividitur virtuti, ut patet per philosophum, in VII ethic..

Ergo continentia non est virtus.

Argumentum 2

Praeterea, nullus utendo virtute peccat, quia secundum Augustinum, in libro de Lib. Arbit., virtus est qua nemo male utitur.

Sed aliquis continendo potest peccare, puta si desideret aliquod bonum facere et ab eo se contineat.

Ergo continentia non est virtus.

Argumentum 3

Praeterea, nulla virtus retrahit hominem a licitis, sed solum ab illicitis. Sed continentia retrahit hominem a licitis, dicit enim Glossa Galat. V, quod per continentiam aliquis se etiam a licitis abstinet.

Sed Contra

Sed contra, omnis habitus laudabilis videtur esse virtus. Sed continentia est huiusmodi, dicit enim Andronicus quod continentia est habitus invictus a delectatione.

Ergo continentia est virtus.

Corpus

Respondeo dicendum quod nomen continentiae dupliciter sumitur a diversis.

Quidam enim continentiam nominant per quam aliquis ab omni delectatione venerea abstinet, unde et apostolus, Galat. V, continentiam castitati coniungit.

Et sic continentia perfecta principalis quidem est virginitas, secundaria vero viduitas. Unde secundum hoc, eadem ratio est de continentia quae de virginitate, quam supra diximus virtutem.

Alii vero dicunt continentiam esse per quam aliquis resistit concupiscentiis pravis, quae in eo vehementes existunt.

Et hoc modo accipit philosophus continentiam, VII ethic..

Et hoc etiam modo accipitur continentia in collationibus patrum.

Hoc autem modo continentia habet aliquid de ratione virtutis, inquantum scilicet ratio firmata est contra passiones, ne ab eis deducatur, non tamen attingit ad perfectam rationem virtutis moralis, secundum quam etiam appetitus sensitivus subditur rationi sic ut in eo non insurgant vehementes passiones rationi contrariae.

Et ideo philosophus dicit, in IV ethic., quod continentia non est virtus, sed quaedam mixta, inquantum scilicet aliquid habet de virtute et in aliquo deficit a virtute.

Largius tamen accipiendo nomen virtutis pro quolibet principio laudabilium operum, possumus dicere continentiam esse virtutem.

Ad 1

Ad primum ergo dicendum quod philosophus condividit continentiam virtuti quantum ad hoc in quo deficit a virtute.

Ad 2

Ad secundum dicendum quod homo proprie est id quod est secundum rationem. Et ideo ex hoc dicitur aliquis in seipso se tenere, quod tenet se in eo quod convenit rationi. Quod autem pertinet ad perversitatem rationis, non est conveniens rationi.

Unde ille solus continens vere dicitur qui tenet se in eo quod est secundum rationem rectam, non autem in eo quod est secundum rationem perversam. Rationi autem rectae opponuntur concupiscentiae pravae, sicut et rationi perversae opponuntur concupiscentiae bonae. Et ideo proprie et vere continens est qui persistit in ratione recta abstinens a concupiscentiis pravis, non autem qui persistit in ratione perversa abstinens a concupiscentiis bonis, sed hic magis potest dici obstinatus in malo.

Ad 3

Ad tertium dicendum quod Glossa ibi loquitur de continentia secundum primum modum, secundum quem continentia nominat quandam virtutem perfectam, quae non solum abstinet ab illicitis bonis, sed etiam a quibusdam licitis minus bonis, ut totaliter intendatur perfectioribus bonis.