Whether Continence Is Better Than Temperance?
Objection 1: It would seem that continence is better than temperance.
For it is written (Ecclus. 26:20): "No price is worthy of a continent
soul." Therefore no virtue can be equalled to continence.
Obj. 2: Further, the greater the reward a virtue merits, the greater
the virtue. Now continence apparently merits the greater reward; for
it is written (2 Tim. 2:5): "He . . . is not crowned, except he
strive lawfully," and the continent man, since he is subject to
vehement evil desires, strives more than the temperate man, in whom
these things are not vehement. Therefore continence is a greater
virtue than temperance.
Obj. 3: Further, the will is a more excellent power than the
concupiscible. But continence is in the will, whereas temperance is
in the concupiscible, as stated above (A. 3). Therefore continence is
a greater virtue than temperance.
_On the contrary,_ Tully (De Invent. Rhet. ii, 54) and Andronicus
[*De Affectibus] reckon continence to be annexed to temperance, as to
a principal virtue.
_I answer that,_ As stated above (A. 1), continence has a twofold
signification. In one way it denotes cessation from all venereal
pleasures; and if continence be taken in this sense, it is greater
than temperance considered absolutely, as may be gathered from what
we said above (Q. 152, A. 5) concerning the preeminence of virginity
over chastity considered absolutely. In another way continence may be
taken as denoting the resistance of the reason to evil desires when
they are vehement in a man: and in this sense temperance is far
greater than continence, because the good of a virtue derives its
praise from that which is in accord with reason. Now the good of
reason flourishes more in the temperate man than in the continent
man, because in the former even the sensitive appetite is obedient to
reason, being tamed by reason so to speak, whereas in the continent
man the sensitive appetite strongly resists reason by its evil
desires. Hence continence is compared to temperance, as the imperfect
to the perfect.
Reply Obj. 1: The passage quoted may be understood in two ways. First
in reference to the sense in which continence denotes abstinence from
all things venereal: and thus it means that "no price is worthy of a
continent soul," in the genus of chastity; since not even the
fruitfulness of the flesh which is the purpose of marriage is
equalled to the continence of virginity or of widowhood, as stated
above (Q. 152, AA. 4, 5). Secondly it may be understood in reference
to the general sense in which continence denotes any abstinence from
things unlawful: and thus it means that "no price is worthy of a
continent soul," because its value is not measured with gold or
silver, which are appreciable according to weight.
Reply Obj. 2: The strength or weakness of concupiscence may proceed
from two causes. For sometimes it is owing to a bodily cause: because
some people by their natural temperament are more prone to
concupiscence than others; and again opportunities for pleasure which
inflame the concupiscence are nearer to hand for some people than for
others. Such like weakness of concupiscence diminishes merit, whereas
strength of concupiscence increases it. On the other hand, weakness
or strength of concupiscence arises from a praiseworthy spiritual
cause, for instance the vehemence of charity, or the strength of
reason, as in the case of a temperate man. In this way weakness of
concupiscence, by reason of its cause, increases merit, whereas
strength of concupiscence diminishes it.
Reply Obj. 3: The will is more akin to the reason than the
concupiscible power is. Wherefore the good of reason--on account of
which virtue is praised by the very fact that it reaches not only to
the will but also to the concupiscible power, as happens in the
temperate man--is shown to be greater than if it reach only to the
will, as in the case of one who is continent.
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