Whether Chastity Is a General Virtue?
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.
Obj. 2: Further, "Chastity" takes its name from "chastisement" [*Cf.
A. 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.
Obj. 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 [Vulg.: 'hast destroyed'] all them that go
awhoring from [Douay: 'are disloyal to'] 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 Obj. 1: This argument takes chastity in the metaphorical sense.
Reply Obj. 2: As stated above (A. 1; Q. 142, A. 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 Obj. 3: This argument considers spiritual fornication
metaphorically so called, which is opposed to spiritual chastity,
as stated.
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