Whether Abstinence Is a Virtue?
Objection 1: It seems that abstinence is not a virtue. For the
Apostle says (1 Cor. 4:20): "The kingdom of God is not in speech but
in power (_virtute_)." Now the kingdom of God does not consist in
abstinence, for the Apostle says (Rom. 14:17): "The kingdom of God is
not meat and drink," where a gloss [*Cf. St. Augustine, QQ. Evang.
ii, qu. 11] observes that "justice consists neither in abstaining nor
in eating." Therefore abstinence is not a virtue.
Obj. 2: Further, Augustine says (Confess. x, 11) addressing himself
to God: "This hast Thou taught me, that I should set myself to take
food as physic." Now it belongs not to virtue, but to the medical art
to regulate medicine. Therefore, in like manner, to regulate one's
food, which belongs to abstinence, is an act not of virtue but of art.
Obj. 3: Further, every virtue "observes the mean," as stated in
_Ethic._ ii, 6, 7. But abstinence seemingly inclines not to the mean
but to deficiency, since it denotes retrenchment. Therefore
abstinence is not a virtue.
Obj. 4: Further, no virtue excludes another virtue. But abstinence
excludes patience: for Gregory says (Pastor. iii, 19) that
"impatience not unfrequently dislodges the abstainer's mind from its
peaceful seclusion." Likewise he says (Pastor. iii, 19) that
"sometimes the sin of pride pierces the thoughts of the abstainer,"
so that abstinence excludes humility. Therefore abstinence is not a
virtue.
_On the contrary,_ It is written (2 Pet. 1:5, 6): "Join with your
faith virtue, and with virtue knowledge, and with knowledge
abstinence"; where abstinence is numbered among other virtues.
Therefore abstinence is a virtue.
_I answer that,_ Abstinence by its very name denotes retrenchment of
food. Hence the term abstinence may be taken in two ways. First, as
denoting retrenchment of food absolutely, and in this way it
signifies neither a virtue nor a virtuous act, but something
indifferent. Secondly, it may be taken as regulated by reason, and
then it signifies either a virtuous habit or a virtuous act. This is
the meaning of Peter's words quoted above, where he says that we
ought "to join abstinence with knowledge," namely that in abstaining
from food a man should act with due regard for those among whom he
lives, for his own person, and for the requirements of health.
Reply Obj. 1: The use of and abstinence from food, considered in
themselves, do not pertain to the kingdom of God, since the Apostle
says (1 Cor. 8:8): "Meat doth not commend us to God. For neither, if
we eat not [*Vulg.: 'Neither if we eat . . . nor if we eat not'],
shall we have the less, nor if we eat, shall we have the more," i.e.
spiritually. Nevertheless they both belong to the kingdom of God, in
so far as they are done reasonably through faith and love of God.
Reply Obj. 2: The regulation of food, in the point of quantity and
quality, belongs to the art of medicine as regards the health of the
body: but in the point of internal affections with regard to the good
of reason, it belongs to abstinence. Hence Augustine says (QQ. Evang.
ii, qu. 11): "It makes no difference whatever to virtue what or how
much food a man takes, so long as he does it with due regard for the
people among whom he lives, for his own person, and for the
requirements of his health: but it matters how readily and
uncomplainingly he does without food when bound by duty or necessity
to abstain."
Reply Obj. 3: It belongs to temperance to bridle the pleasures which
are too alluring to the soul, just as it belongs to fortitude to
strengthen the soul against fears that deter it from the good of
reason. Wherefore, just as fortitude is commended on account of a
certain excess, from which all the parts of fortitude take their
name, so temperance is commended for a kind of deficiency, from which
all its parts are denominated. Hence abstinence, since it is a part
of temperance, is named from deficiency, and yet it observes the
mean, in so far as it is in accord with right reason.
Reply Obj. 4: Those vices result from abstinence in so far as it is
not in accord with right reason. For right reason makes one abstain
as one ought, i.e. with gladness of heart, and for the due end, i.e.
for God's glory and not one's own.
_______________________