Whether Purity Belongs Especially to Chastity?
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.
Obj. 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.
Obj. 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 (Obj. 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 [*Cf. Q. 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 Obj. 1: Augustine is here speaking of purity as designating
chastity.
Reply Obj. 2: Although every vice has a certain disgrace, the vices
of intemperance are especially disgraceful, as stated above (Q. 142,
A. 4).
Reply Obj. 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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