Of Continence

Of Continence — St. Thomas Aquinas asks: Whether continence is a virtue?; Whether desires for pleasures of touch are the matter of continence?; Whether the subject of continence is the concupiscible power?; Whether continence is better than temperance?.

We must next consider the potential parts of temperance: (1) continence; (2) clemency; (3) modesty. Under the first head we must consider continence and incontinence. With regard to continence there are four points of inquiry:

Article 1: Whether continence is a virtue?

Every praiseworthy habit would seem to be a virtue. Now such is continence, for Andronicus says [*De Affectibus] that "continence is a habit unconquered by pleasure." Therefore continence is a virtue.

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 () 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.

Article 2: Whether desires for pleasures of touch are the matter of continence?

The Philosopher says (Ethic. vii, 4) that "continence and incontinence are about the same things as temperance and intemperance." Now temperance and intemperance are about the desires for pleasures of touch, as stated above (). Therefore continence and incontinence are also about that same matter.

Continence denotes, by its very name, a certain curbing, in so far as a man contains himself from following his passions. Hence continence is properly said in reference to those passions which urge a man towards the pursuit of something, wherein it is praiseworthy that reason should withhold man from pursuing: whereas it is not properly about those passions, such as fear and the like, which denote some kind of withdrawal: since in these it is praiseworthy to remain firm in pursuing what reason dictates, as stated above (). Now it is to be observed that natural inclinations are the principles of all supervening inclinations, as stated above (). Wherefore the more they follow the inclination of nature, the more strongly do the passions urge to the pursuance of an object. Now nature inclines chiefly to those things that are necessary to it, whether for the maintenance of the individual, such as food, or for the maintenance of the species, such as venereal acts, the pleasures of which pertain to the touch. Therefore continence and incontinence refer properly to desires for pleasures of touch.

Article 3: Whether the subject of continence is the concupiscible power?

Every virtue residing in a certain power removes the evil act of that power. But continence does not remove the evil act of the concupiscible: since "the continent man has evil desires," according to the Philosopher (Ethic. vii, 9). Therefore continence is not in the concupiscible power.

Every virtue while residing in a subject, makes that subject have a different disposition from that which it has while subjected to the opposite vice. Now the concupiscible has the same disposition in one who is continent and in one who is incontinent, since in both of them it breaks out into vehement evil desires. Wherefore it is manifest that continence is not in the concupiscible as its subject. Again the reason has the same disposition in both, since both the continent and the incontinent have right reason, and each of them, while undisturbed by passion, purposes not to follow his unlawful desires. Now the primary difference between them is to be found in their choice: since the continent man, though subject to vehement desires, chooses not to follow them, because of his reason; whereas the incontinent man chooses to follow them, although his reason forbids. Hence continence must needs reside in that power of the soul, whose act it is to choose; and that is the will, as stated above ().

Article 4: Whether continence is better than temperance?

Tully (De Invent. Rhet. ii, 54) and Andronicus [*De Affectibus] reckon continence to be annexed to temperance, as to a principal virtue.

As stated above (), 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 () 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.