 Question 150 of Summa Theologica Secunda Secunde. Triatis on the Cardinal Virtues, The Virtue of Temperance. This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Summa Theologica Secunda Secunde. Triatis on the Cardinal Virtues, The Virtue of Temperance. By St. Thomas Aquinas. Translated by the Fathers of the English Dominican Province. Question 150 of Drunkenness in four articles. We must now consider drunkenness. Under this head, there are four points of inquiry. First, whether drunkenness is a sin. Second, whether it is a mortal sin. Third, whether it is the most grievous sin. Fourth, whether it excuses from sin. First article, whether drunkenness is a sin. Objection one, it would seem that drunkenness is not a sin. For every sin has a corresponding contrary sin. Thus timidity is opposed to daring, and presumption to pulse synonymity. But no sin is opposed to drunkenness. Therefore, drunkenness is not a sin. Objection two further, every sin is voluntary. But no man wishes to be drunk, since no man wishes to be deprived of the use of reason. Therefore, drunkenness is not a sin. Objection three further, whoever causes another to sin sins himself. Therefore, if drunkenness were a sin, it would follow that it is a sin to ask a man to drink that which makes him drunk, which would seem very hard. Objection four, further, every sin calls for correction. But correction is not applied to drunkards. For Gregory says that, we must forbear with their ways, lest they become worse if they be compelled to give up the habit. Therefore, drunkenness is not a sin. On the contrary, the apostle says in Romans 1313, not in rioting and drunkenness. I answer that drunkenness may be understood in two ways. First, it may signify the defect itself of a man resulting from his drinking much wine, the consequence being that he loses the use of reason. In this sense, drunkenness denotes not a sin, but a penal defect resulting from a fault. Secondly, drunkenness may denote the act by which a man incurs this defect. This act may cause drunkenness in two ways. In one way, through the wine being too strong, without the drinker being cognizant of this, and in this way too, drunkenness may occur without sin, especially if it is not through his negligence, and thus we believe that Noah was made drunk as related in Genesis 9. In another way, drunkenness may result from inordinate concupiscence and use of wine. In this way it is accounted a sin, and is comprised under gluttony as a species under its genus. For gluttony is divided into surfiting and drunkenness, which are forbidden by the apostle in Romans 1313. Reply to Objection 1. As the philosopher says in Ethics 311, insensibility, which is opposed to temperance, is not very common, so that like its species, which are opposed to the species of intemperance, it has no name. Hence the vice opposed to drunkenness is unnamed, and yet if a man were knowingly to abstain from wine to the extent of molesting nature grievously, he would not be free from sin. Reply to Objection 2. This objection regards the resulting defect which is involuntary, whereas immoderate use of wine is voluntary, and it is in this that the sin consists. Reply to Objection 3. Even as he that is drunk is excused if he knows not the strength of the wine, so too is he that invites another to drink excused from sin, if he be unaware that the drinker is the kind of person to be made drunk where the drink offered. But if ignorance be lacking, neither is excused from sin. Reply to Objection 4. Sometimes the correction of a sinner is to be forgone, as stated above in Question 33 Article 6. Hence Augustine says in a letter, his letter 22, Me seems such things are cured not by bitterness, severity, harshness, but by teaching rather than commanding, by advice rather than threats. Such is the course to be followed with the majority of sinners. Few are they whose sins should be treated with severity. Second article. Whether drunkenness is a mortal sin. Objection 1. It would seem that drunkenness is not a mortal sin. For Augustine says in a sermon on purgatory that drunkenness, if indulged in assiduously, is a mortal sin. Now assiduity denotes a circumstance which does not change the species of a sin, so that it cannot aggravate a sin infinitely and make a mortal sin of a venial sin, as shown above in the Parse Prima Secundae, Question 88, Article 5. Therefore, if drunkenness is not a mortal sin for some other reason, neither is it for this. Objection 2. Further, Augustine says in his sermon 104, Whenever a man takes more meat and drink than is necessary, he should know that this is one of the lesser sins. Now the lesser sins are called venial. Therefore, drunkenness, which is caused by immoderate drink, is a venial sin. Objection 3. Further, no mortal sin should be committed on the score of medicine. Now some drink too much at the advice of the physician, that they may be purged by vomiting. And from this excessive drink drunkenness ensues. Therefore, drunkenness is not a mortal sin. On the contrary, we read in the Canons of the Apostles, Canons 41 and 42. A bishop, priest or deacon, who is given to drunkenness or gambling, or incites others there too, must either cease or be disposed. A subdeacon, reader or precentor, who does these things must either give them up or be excommunicated. The same applies to the laity. Now such punishments are not inflicted save for mortal sins. Therefore, drunkenness is a mortal sin. I answer that the sin of drunkenness, as stated in the foregoing article, consists in the immoderate use and concupiscence of wine. Now this may happen to a man in three ways. First, so that he knows not the drink to be immoderate and intoxicating, and then drunkenness may be without sin, as stated above in article one. Secondly, so that he perceives the drink to be immoderate, but without knowing it to be intoxicating, and then drunkenness may involve a venial sin. Thirdly, it may happen that a man is well aware that the drink is immoderate and intoxicating, and yet he would rather be drunk than abstain from drink. Such a man is a drunkard properly speaking, because morals take their species not from things that occur accidentally and beside the intention, but from that which is directly intended. In this way, drunkenness is a mortal sin, because then a man willingly and knowingly deprives himself of the use of reason, whereby he performs virtuous deeds and avoids sin, and thus he sins mortally by running the risk of falling into sin. For Ambrose says in On the Patriarchs, We learn that we should shun drunkenness, which prevents us from avoiding grievous sins. For the things we avoid when sober, we unknowingly commit through drunkenness. Therefore, drunkenness, properly speaking, is a mortal sin. Reply to Objection 1. Acidity makes drunkenness a mortal sin, not on account of the mere repetition of the act. But because it is impossible for a man to become drunk assiduously, without exposing himself to drunkenness knowingly and willingly, since he has many times experienced the strength of wine and his own liability to drunkenness. Reply to Objection 2. To take more meat or drink than is necessary belongs to the vice of gluttony, which is not always a mortal sin, but knowingly to take too much drink to the point of being drunk is a mortal sin. Hence Augustine says in his Confessions, 1031 Drunkenness is far from me. Thou wilt have mercy, that it come not near me. But full feeding sometimes hath crept upon thy servant. Reply to Objection 3. As stated above in Question 141, Article 6, Meat and drink should be moderate in accordance with the demands of the body's health. Wherefore, just as it happens sometimes that the meat and drink which are moderate for a healthy man are immoderate for a sick man, so it too may happen conversely that what is excessive for a healthy man is moderate for one that is ailing. In this way when a man eats or drinks much at the physician's advice in order to provoke vomiting, he is not to be deemed to have taken excessive meat or drink. There is, however, no need for intoxicating drink in order to procure vomiting, since this is caused by drinking lukewarm water. Wherefore, this is no sufficient cause for excusing a man from drunkenness. Third Article Whether drunkenness is the gravest of sins Objection 1 It would seem that drunkenness is the gravest of sins. For Chrysostom says in his homily 43 on the Gospel of Matthew that nothing gains the devil's favour so much as drunkenness and lust, the mother of all the vices. And it is written in the decretals, drunkenness more than anything else is to be avoided by the clergy, for it foments and fosters all the vices. Objection 2 Further From the very fact that the thing excludes the good of reason, it is a sin. Now this is especially the effect of drunkenness. Therefore drunkenness is the greatest of sins. Objection 3 Further The gravity of a sin is shown by the gravity of its punishment. Now seemingly drunkenness is punished most severely. For Ambrose says that there would be no slavery were there no drunkards. Therefore drunkenness is the greatest of sins. On the contrary, according to Gregory in his commentary on Job 3312, spiritual vices are greater than carnal vices. Now drunkenness is one of the carnal vices. Therefore it is not the greatest of sins. I answer that a thing is said to be evil because it removes a good. Wherefore the greater the good removed by an evil, the graver the evil. Now it is evident that a divine good is greater than a human good. Wherefore the sins that are directly against God are graver than the sin of drunkenness. Which is directly opposed to the good of human reason. Reply to Objection 1 Man is most prone to sins of intemperance because such like concupiscences and pleasures are conatural to us. And for this reason these sins are said to find greatest favor with the devil. Not for being graver than other sins. But because they occur more frequently among men. Reply to Objection 2 The good of reason is hindered in two ways. In one way by that which is contrary to reason. In another by that which takes away the use of reason. Now that which is contrary to reason has more the character of an evil than that which takes away the use of reason for a time. Since the use of reason which is taken away by drunkenness may be either good or evil. Whereas the goods of virtue which are taken away by things that are contrary to reason are always good. Reply to Objection 3 Drunkenness was the occasional cause of slavery insofar as Cam brought the curse of slavery onto his descendants for having laughed at his father when the latter was made drunk. But slavery was not the direct punishment of drunkenness. Fourth Article Whether drunkenness excuses from sin Objection 1 It would seem that drunkenness does not excuse from sin. For the philosopher says in Ethics 3.5 that the drunker deserves double punishment. Therefore drunkenness aggravates a sin instead of excusing from it. Objection 2 Further One sin does not excuse another but increases it. Now drunkenness is a sin. Therefore it is not an excuse for sin. Objection 3 Further The philosopher says in Ethics 7.3 that just as a man's reason is tied by drunkenness so it is by concupiscence. But concupiscence is not an excuse for sin. Objection 4 Neither therefore is drunkenness. On the contrary, according to Augustine and against Faustus the Maniche, 2243, lot was to be excused from incest on account of drunkenness. I answer that two things are to be observed in drunkenness as stated above in Article 1. Namely, the resulting defect and the preceding act. On the part of the resulting defect, whereby the use of reason is fettered, drunkenness may be an excuse for a sin insofar as it causes an act to be involuntary through ignorance. But on the part of the preceding act, a distinction would seem necessary. Because if the drunkenness that results from the act be without sin, the subsequent sin is entirely excused from fault, as perhaps in the case of lot. If, however, the preceding act was sinful, the person is not altogether excused from the subsequent sin because the latter is rendered voluntary through the voluntariness of the preceding act in as much as it was through doing something unlawful that he fell into the subsequent sin. Nevertheless, the resulting sin is diminished even as the character of voluntariness is diminished. Wherefore Augustine says, in against Faustus the Maniche, 2244, that lot's guilt is to be measured not by the incest, but by his drunkenness. Reply to Objection 1. The philosopher does not say that the drunkard deserves more severe punishment, but that he deserves double punishment for his twofold sin. Or we may reply that he is speaking in view of the law of a certain pitticus, who, as stated in Politics 2.9, ordered, those guilty of assault while drunk to be more severely punished than if they had been sober, because they do wrong in more ways than one. In this, as Aristotle observes, again in Politics 2.9, he seems to have considered the advantage, namely of the prevention of wrong, rather than the leniency which one should have for drunkards, seeing that they are not in possession of their faculties. Reply to Objection 2. Drunkenness may be an excuse for sin, not in the point of its being itself a sin, but in the point of the defect that results from it, as stated above. Reply to Objection 3. Concupacence does not altogether fetter the reason as drunkenness does, unless, per chance, it be so vehement as to make a man insane. Yet the passion of concupacence diminishes sin, because it is less grievous to sin through weakness than through malice. The Virtue of Temperance This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Summa Theologica Secunda Secunde Triatis on the Cardinal Virtues The Virtue of Temperance by St. Thomas Aquinas Translated by the Fathers of the English Dominican Province Question 151 of Chastity in four articles We must next consider Chastity 1. The Virtue itself of Chastity 2. Virginity, which is a part of Chastity 3. Lust, which is the contrary vice Under the first head, there are four points of inquiry. First, whether Chastity is a Virtue Second, whether it is a general Virtue Third, whether it is a Virtue distinct from abstinence Fourth, of its relation to purity First, article, whether Chastity is a Virtue Objection 1 You would seem that Chastity is not a Virtue For here we are treating a Virtues of the Soul But Chastity seemingly belongs to the body For a person is said to be chased because he behaves in a certain way as regards the use of certain parts of the body Therefore, Chastity is not a Virtue Objection 2, further, Virtue is a voluntary habit, as stated in Ethics 2.6 But Chastity apparently is not voluntary since it can be taken away by force from a woman to whom violence is done Therefore, it seems that Chastity is not a Virtue Objection 3, further, there is no Virtue in unbelievers Yet some unbelievers are chased Therefore, Chastity is not a Virtue Objection 4, further, the fruits are distinct from the Virtues But Chastity is reckoned among the fruits in Galatians 5.23 Therefore, Chastity is not a Virtue On the contrary, Augustine says in his Homily 9 Whereas thou shouldest excel thy wife in Virtue since Chastity is a Virtue Thou yieldest to the first onslaught of lust while thou wishest thy wife to be victorious I answer that Chastity takes its name from the fact that reason Chastizes concupiscence, which, like a child, needs curbing as the philosopher states in Ethics 3.12 Now the essence of human Virtue consists in being something moderated by reason as shown above in the Parse Prima Secunde, Question 64, Article 1 Therefore, it is evident that Chastity is a Virtue Reply to Objection 1 Chastity does indeed reside in the soul as its subject though its matter is in the body For it belongs to Chastity that a man make moderate use of bodily members in accordance with the judgment of his reason and the choice of his will Reply to Objection 2 As Augustine says in On the City of God 1.18 So long as her mind holds to its purpose whereby she has merited to be holy even in body not even the violence of another's lust can deprive her body of its holiness which is safeguarded by her preserving continency He also says in On the City of God 1.18 that In the mind there is a Virtue which is the companion of Fortitude whereby it is resolved to suffer any evil whatsoever rather than consent to evil Reply to Objection 3 As Augustine says in Against Julian 4.3 It is impossible to have any true Virtue unless one be truly just nor is it possible to be just unless one live by faith Whence he argues that in unbelievers there is neither true Chastity nor any other Virtue because to wit they are not referred to the due end and as he adds Virtues are distinguished from vices not by their functions that is their acts but by their ends Reply to Objection 4 Chastity is a Virtue insofar as it works in accordance with reason but insofar as it delights in its act it is reckoned among the fruits Second Article Whether Chastity is a General Virtue Objection 1 You would seem that Chastity is a General Virtue For Augustine says in On Lying 20 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 Objection 2 Further Chastity takes its name from Chastisement 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 Objection 3 Further Chastity is opposed to Fornication But Fornication seems to belong to every kind of sin for it is written in Psalm 72 verse 27 Thou shalt destroy all them that go a whoring from thee Therefore Chastity is a General Virtue On the contrary Macrobius 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 to 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 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 Corinthians 11 2 I have espoused you to one husband that I may present you as a chaste version 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 Jeremiah 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 to Objection 1 this argument takes Chastity in the metaphorical sense reply to Objection 2 as stated above in Article 1 as well as in Question 142 Article 2 the concupiscence of that which gives pleasure is especially likened to a child because the desire of pleasure is conatural 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 antinomastically to such like concupiscences even as fortitude is about those matters wherein we stand in the greatest need of strength of mind reply to Objection 3 this argument considers spiritual fornication metaphorically so called which is opposed to spiritual Chastity as stated third article whether Chastity is a distinct virtue from abstinence Objection 1 you would seem that Chastity is not a distinct virtue from abstinence because where the matter is generically the same one virtue suffices now it would seem that things pertaining to the same sense are of one genus therefore since pleasures of the palette which are the matter of abstinence and venereal pleasures which are the matter of Chastity pertain to the touch it seems that Chastity is not a distinct virtue from abstinence Objection 2 further the philosopher in ethics 312 likens all vices of intemperance to childish sins which need chastising now Chastity takes its name from chastisement of the contrary vices since then certain vices are bridled by abstinence it seems that abstinence is Chastity Objection 3 Further the pleasures of the other senses are the concern of temperance in so far as they refer to pleasures of touch which are the matter of temperance now pleasures of the palette which are the matter of abstinence are directed to venereal pleasures which are the matter of Chastity therefore Jerome says commenting on Titus 1.7 not given to wine no striker etc the belly and the organs of generation are neighbours but the neighbourhood of the organs may indicate their complicity in vice therefore abstinence and chastity are not distinct virtues on the contrary the apostle in 2 Corinthians 6 verses 5 and 6 reckons Chastity together with fastings which pertain to abstinence I answer that as stated above in question 141 article 4 temperance is properly about the concupiscences of the pleasures of touch so that where there are different kinds of pleasure there are different virtues comprised under temperance now pleasures are proportionate to the actions whose perfections they are as stated in ethics 9 4 and 5 and it is evident that actions connected with the use of food whereby the nature of the individual is maintained differ generically from actions connected with the use of matters venereal whereby the nature of the species is preserved therefore Chastity which is about venereal pleasures is a distinct virtue from abstinence which is about pleasures of the palette reply to objection 1 temperance is chiefly about pleasures of touch not as regards the senses judgment concerning the objects of touch which judgment is of uniform character concerning all such objects but as regards the use itself of those objects as stated in ethics 310 now the uses of meats drinks and venereal matters differ in character wherefor there must needs be different virtues though they regard the one sense reply to objection 2 venereal pleasures are more impetuous and are more oppressive on the reason than the pleasures of the palette and therefore they are in greater need of chastisement and restraint since if one consent to them this increases the force of concupiscence and weakens the strength of the mind hence Augustine says in his soliloquies 110 I consider that nothing so casts down the manly mind from its heights as the fondling of women and those bodily contacts which belong to the married state reply to objection 3 the pleasures of the other senses do not pertain to the maintenance of man's nature except insofar as they are directed to pleasures of touch wherefor in the matter of such pleasures there is no other virtue comprised under temperance but the pleasures of the palette though directed somewhat to venereal pleasures are essentially directed to the preservation of man's life wherefor by their very nature they have a special virtue although this virtue which is called abstinence directs its act to chastity as its end fourth article whether purity belongs especially to chastity objection one you would seem that purity does not belong especially to chastity for augustin says in on the city of god 118 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 objection to further buddha chitya purity is derived from pudar which is equivalent to shame now shame according to damasin in on the true faith 215 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 objection three further the philosopher says in ethics 312 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 augustin says in on perseverance 20 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 in objection 2 buddha chitya purity takes its name from pudar 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 augustin remarks in on the city of god 1418 so much so that even the conjugal act which is adorned by the honesty 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 in rhetoric to six consequently purity regards venereal matters properly and especially the signs thereof such as impure looks kisses and touches and since the latter are more want to be observed purity regards rather these external signs whereas 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 to objection one augustin is here speaking of purity as designating chastity reply to objection two although every vice as a certain disgrace the vices of intemperance are especially disgraceful as stated above in question 142 article 4 reply to objection 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 end of question 151 read by michael shane greg lambert lc question 152 of summa theologica secunda secunde triates on the cardinal virtues the virtue of temperance this is a libervox recording all libervox recordings are in the public domain for more information or to volunteer please visit libervox.org summa theologica secunda secunde triates on the cardinal virtues the virtue of temperance by saint thomas equinas translated by the fathers of the english dominican province question 152 of virginity in five articles we must now consider virginity and under this head there are five points of inquiry first in what does virginity consist second whether it is lawful third whether it is a virtue fourth of its excellence in comparison with marriage fifth of its excellence in comparison with the other virtues first article whether virginity consists in integrity of the flesh objection one you would seem that virginity does not consist in integrity of the flesh for augustin says in on marriage and concupiscence virginity is the continual meditation on incorruption in a corruptible flesh but meditation does not concern the flesh therefore virginity is not situated in the flesh objection to further virginity denotes a kind of purity now augustin says in on the city of god 118 that purity dwells in the soul therefore virginity is not in corruption of the flesh objection three further the integrity of the flesh would seem to consist in the seal of virginal priority yet sometimes the seal is broken without loss of virginity for augustin says and on the city of god 118 that those organs may be injured through being wounded by miss chance physicians too sometimes do for the sake of health that which makes one shudder to see and a midwife has been known to destroy by touch the proof of virginity that she sought and he adds nobody i think would be so foolish as to deem this maiden to have forfeited even bodily sanctity though she lost the integrity of that organ therefore virginity does not consist in incorruption of the flesh objection for further corruption of the flesh consists chiefly in resolution of the semen and this may take place without copulation whether one be asleep or awake yet seemingly virginity is not lost without copulation for augustin says in on virginity 13 that virginal integrity and holy continency that refrains from all sexual intercourse is the portion of angels therefore virginity does not consist in incorruption of the flesh on the contrary augustin says in on virginity eight that virginity is continence whereby integrity of the flesh is vowed consecrated and observed in honor of the creator of both soul and flesh i answer that virginity takes its name apparently from viror freshness and just as a thing is described as fresh and retaining its freshness so long as it is not parched by excessive heat so to virginity denotes that the person possessed thereof is unseared by the heat of concupiscence which is experienced in achieving the greatest bodily pleasure which is that of sexual intercourse hence ambrose says in on virginity 15 that virginal chastity is integrity free of pollution now venereal pleasures offer three points for consideration the first is on the part of the body notably the violation of the seal of virginity the second is the link between that which concerns the soul and that which concerns the body and this is the resolution of the semen causing sensible pleasure the third is entirely on the part of the soul namely the purpose of attaining this pleasure of these three the first is accidental to the moral act which as such must be considered in reference to the soul the second stands in the relation of matter to the moral act since the sensible passions are the matters of moral acts but the third stands in the position of form and complement because the essence of morality is perfected in that which concerns the reason since then virginity consists in freedom from the aforesaid corruption it follows that the integrity of the bodily organ is accidental to virginity while freedom from pleasure in resolution of the semen is related there to materially and the purpose of perpetually abstaining from this pleasure is the formal and competitive element in virginity reply to objection one this definition of augustins expresses directly that which is formal in virginity for meditation denotes reason's purpose and the addition perpetual does not imply that a virgin must always retain this meditation actually but that she should bear in mind the purpose of always persevering therein the material element is expressed indirectly by the words on incorruption in a corruptible body this is added to show the difficulty of virginity for if the flesh were incorruptible it would not be difficult to maintain a perpetual meditation on incorruption reply to objection two it is true that purity as to its essence is in the soul but as to its matter it is in the body and it is the same with virginity where for augustin says in on virginity eight that although virginity resides in the flesh and for this reason is a bodily quality yet it is a spiritual thing which a holy continent see fosters and preserves reply to objection three as stated above the integrity of a bodily organ is accidental to virginity in so far as a person through purposely abstaining from venereal pleasure retains the integrity of a bodily organ hence if the organ lose its integrity by chance in some other way this is no more prejudicial to virginity than being deprived of a hand or foot reply to objection four pleasure resulting from resolution of semen may arise in two ways if this be the result of the mind's purpose it destroys virginity whether copulation takes place or not augustin however mentions copulation because such like such like resolution is the ordinary and natural result thereof in another way this may happen beside the purpose of the mind either during sleep or through violence and without the mind's consent although the flesh derives pleasure from it or again through weakness of nature as in the case of those who are subject to a flow of semen in such cases virginity is not forfeit because such like pollution is not the result of impurity which excludes virginity second article whether virginity is unlawful objection one it would seem that virginity is unlawful for whatever is contrary to a precept of the natural law is unlawful now just as the words of genesis 216 of every tree that is in paradise thou shalt eat indicate a precept of the natural law in reference to the preservation of the individual so also the words of genesis 128 increase and multiply and fill the earth express a precept of the natural law in reference to the preservation of the species therefore just as it would be a sin to abstain from all food as this would be to act counter to the good of the individual so too is it a sin to abstain altogether from the act of procreation for this is to act against the good of the species objection to further whatever declines from the mean of virtue is apparently sinful now virginity declines from the mean of virtue since it abstains from all venereal pleasures for the philosopher says in ethics 22 that he who revels in every pleasure and abstains from not even one is intemperate but he who refrains from all is lautish and insensible therefore virginity is something sinful objection three further punishment is not do save for a vice now in olden times those were punished who led a celibate life as valerious maximus asserts hence according to augustin in untrue religion three play dough is said to have sacrificed to nature in order that he might atone for his perpetual continency as though it were a sin therefore virginity is a sin on the contrary no sin is a matter of direct counsel but virginity is a matter of direct counsel for it is written in first Corinthians 725 concerning virgins i have no commandment of the lord but i give counsel therefore virginity is not an unlawful thing i answer that in human acts those are sinful which are against right reason now right reason requires that things directed to an end should be used in a measure proportionate to that end again man's good is three-fold as stated in ethics one eight one consisting in external things for instance riches another consisting in bodily goods the third consisting in the goods of the soul among which the goods of the contemplative life take precedence of the goods of the act of life as the philosopher shows in ethics 10 7 and as our lord declared in luke 10 42 Mary hath chosen the better part of these goods those that are external are directed to those which belong to the body and those which belong to the body are directed to those which belong to the soul and furthermore those which belong to the act of life are directed to those which belong to the life of contemplation accordingly right reason dictates that one use external goods in a measure proportionate to the body and in like manner as regards the rest where for if a man refrain from possessing certain things which otherwise it were good for him to possess for the sake of his body's good or of the contemplation of truth this is not sinful but in accord with right reason and like manner if a man abstain from bodily pleasures in order more freely to give himself to the contemplation of truth this is in accordance with the rectitude of reason now holy virginity refrains from all venereal pleasure in order more freely to have leisure for divine contemplation for the apostle says in first Corinthians 734 the unmarried woman and the virgin thinketh on the things of the lord that she may be holy in both body and in spirit but she that is married thinketh on the things of the world how she may please her husband therefore it follows that virginity instead of being sinful is worthy of praise reply to objection one a precept implies a duty as stated above in question 122 article 1 now there are two kinds of duty there is the duty that has to be fulfilled by one person and a duty of this kind cannot be set aside without sin the other duty has to be fulfilled by the multitude and the fulfillment of this kind of duty is not binding on each one of the multitude for the multitude has many obligations which cannot be discharged by the individual but are fulfilled by one person doing this and another doing that accordingly the precept of natural law which binds man which binds man to eat must needs be fulfilled by each individual otherwise the individual cannot be sustained on the other hand the precept of procreation regards the whole multitude of men which needs not only to multiply in body but also to advance spiritually where for sufficient provision is made for the human multitude if some be take themselves to carnal procreation while others abstaining from this be take themselves to the contemplation of divine things for the beauty and welfare of the whole human race thus to in an army some take century duty others are standard bearers and others fight with the sword yet all these things are necessary for the multitude although they cannot be done by one person reply to objection to the person who beside the dictate of right reason abstains from all pleasures through aversion as it were for pleasure as such is insensible as a country loud but a virgin does not refrain from every pleasure but only from that which is venereal and abstains there from according to right reason as stated above now the mean of virtue is fixed with reference not to quantity but to right reason as stated in ethics two six where for it is said of the magnanimous in ethics four three that in point of quantity he goes to the extreme but in point of becomingness he follows the mean reply to objection three laws are framed according to what occurs more frequently now it seldom happened in olden times that anyone refrained from all venereal pleasure through love of the contemplation of truth as Plato alone is related to have done hence it was not through thinking this a sin that he offered sacrifice but because he yielded to the false opinion of his fellow countrymen as Augustine remarks in on true religion three third article whether virginity is a virtue objection one it would seem that virginity is not a virtue for no virtue is in us by nature as the philosopher says in ethics to one now virginity is in us by nature since all our virgins when born therefore virginity is not a virtue objection to further whoever has one virtue has all the virtues as stated above in par's premise a quende question sixty five article one yet some have other virtues without having virginity else since none can go to the heavenly kingdom without virtue no one could go there without virginity which would involve the condemnation of marriage therefore virginity is not a virtue objection three further every virtue is recovered by penance but virginity is not recovered by penance where for Jerome says in his letter twenty two other things god can do but he cannot restore the virgin after her downfall therefore seemingly virginity is not a virtue objection four further no virtue is lost without sin yet virginity is lost without sin namely by marriage therefore virginity is not a virtue objection five further virginity is condivided with widowhood and conjugal purity but neither of these is a virtue therefore virginity is not a virtue on the contrary ambrose says in on virginity one three love of virginity moves us to say something about virginity lest by passing it over we should seem to cast a slight on what is a virtue of high degree i answer that as stated above in article one the formal and competitive element in virginity is the purpose of abstaining from venereal pleasure which purpose is rendered praiseworthy by its end in so far to wit as this is done in order to have leisure for divine things well the material element in virginity is integrity of the flesh free from all experience of venereal pleasure now it is manifest that where a good action has a special matter through having a special excellence there is a special kind of virtue for example magnificence which is about great expenditure is for this reason a special virtue distinct from liberality which is about all uses of money in general now to keep oneself free from the experience of venereal pleasure has an excellence of its own deserving of greater praise than keeping oneself free from inordinate venereal pleasure where for virginity is a special virtue being related to chastity as magnificence to liberality reply to objection one men have from their birth that which is material in virginity namely integrity of the flesh and freedom from venereal experience but they have not that which is formal in virginity namely the purpose of safeguarding this integrity for god's sake which purpose gives virginity its character of virtue hence augustin says in on virginity 11 nor do we praise virgins for being virgins but because their virginity is consecrated to god by holy continency reply to objection two virtues are connected together by reason of that which is formal in them namely charity or by reason of prudence as stated above in question 129 article 3 second reply but not by reason of that which is material in them for nothing hinders a virtuous man from providing the matter of one virtue and not the matter of another virtue thus a poor man has the matter of temperance but not that of magnificence it is in this way that one who has the other virtues lacks the matter of virginity namely the aforesaid integrity of the flesh nevertheless he can have that which is formal in virginity his mind being so prepared that he has the purpose of safeguarding this same integrity of the flesh should it be fitting for him to do so even as a poor man may be so prepared in mind as to have the purpose of being magnificent in his expenditure were he in a position to do so or again as a prosperous man is so prepared in mind as to purpose bearing misfortune with equanimity without which preparedness of the mind no man can be virtuous reply to objection three virtue can be recovered by penance as regards that which is formal in virtue but not as that to which is material therein for if a magnificent man has squandered all his wealth he does not recover his riches by repenting of his sin and like manner a person who has lost virginity by sin recovers by repenting not the matter of virginity but the purpose of virginity as regards the matter of virginity there is that which can be miraculously restored by God namely the integrity of the organ which we hold to be accidental to virginity while there is something else which cannot be restored even by miracle to wit that one who has experienced venereal lust should cease to have had that experience for God cannot make that which is done not to have been done as stated in the first part in question 25 article four reply to objection four virginity as a virtue denotes the purpose confirmed by vow of observing perpetual integrity for augustin says in on virginity eight that by virginity integrity of the flesh is vowed consecrated and observed in honor of the creator of both soul and flesh hence virginity as a virtue is never lost without sin reply to objection five conjugal chastity is deserving of praise merely because it abstains from unlawful pleasures hence no excellence attaches to it above that of chastity in general widowhood however adds something to chastity in general but it does not attain to that which is perfect in this matter namely to entire freedom from venereal pleasure virginity alone achieves this where for virginity alone is accounted a virtue above chastity even as magnificence is reckoned above liberality fourth article whether virginity is more excellent than marriage objection one you would seem that virginity is not more excellent than marriage for augustin says in on the good of marriage twenty two continents was equally meritorious in john who remained unmarried and abraham who begot children now a greater virtue has greater merit therefore virginity is not a greater virtue than conjugal chastity objection to further the praise accorded a virtuous man depends on his virtue if then virginity were preferable to conjugal continents it would seem to follow that every virgin is to be praised more than any married woman but this is untrue therefore virginity is not preferable to marriage objection three further the common good takes precedence of the private good according to the philosopher in ethics one two now marriage is directed to the common good for augustin says in on the good of marriage sixteen what food is to a man's well being such is sexual intercourse to the welfare of the human race on the other hand virginity is ordered to the individual good namely in order to avoid what the apostle calls the tribulation of the flesh to which married people are subject according to first Corinthians seven twenty eight therefore virginity is not greater than conjugal continents on the contrary augustin says in on virginity nineteen both solid reason and the authority of holy writ show that neither is marriage sinful nor is it to be equalled to the good of virginal continents or even to that of widowhood i answer that according to drome the error of jovinian consisted in holding virginity not to be preferable to marriage this error is refuted above all by the example of christ who both chose a virgin for his mother and remained himself a virgin and by the teaching of the apostle who in first Corinthians seven councils virginity as the greater good it is also refuted by reason both because a divine good takes precedence of a human good and because the good of the soul is preferable to the good of the body and again because the good of the contemplative life is better than that of the act of life now virginity is directed to the good of the soul in respect of the contemplative life which consists in thinking on the things of god whereas marriage is directed to the good of the body namely the bodily increase of the human race and belongs to the act of life since the man and woman who embrace the married life have to think on the things of the world as the apostle says in first Corinthians 734 without doubt therefore virginity is preferable to conjugal continents reply to objection one merit is measured not only by the kind of action but still more by the mind of the agent now abraham had a mind so disposed that he was prepared to observe virginity if it were in keeping with the times for him to do so wherefore in him conjugal continents was equally meritorious with the virginal continents of john as regards the essential reward but not as regards the accidental reward hence augustin says in on the good of marriage 21 that both the celibacy of john and the marriage of abraham fought christ's battle in keeping with the difference of the times but john was continent even indeed whereas abraham was continent only inhabit reply to objection two though virginity is better than conjugal continents a married person may be better than a virgin for two reasons first on the part of chastity itself if to wit the married person is more prepared in mind to observe virginity if it should be expedient than the one who is actually a virgin hence augustin in on the good of marriage 22 charges the virgin to say i am no better than abraham although the chastity of celibacy is better than the chastity of marriage further on he gives the reason for this for what i do now he would have done better if it were fitting for him to do it then and what they did i would even do now if it behooved me now to do it secondly because the person who is not a virgin has some more excellent virtue where for augustin says in on virginity 44 whence does a virgin know the things that belong to the lord however solicitous she be about them if perchance on account of some mental fault she be not yet ripe for martyrdom whereas this woman to whom she delighted in preferring herself is already able to drink the chalice of the lord reply to objection three the common good takes precedence of the private good if it be of the same genus but it may be that the private good is better generically it is thus that virginity that is consecrated to god is preferable to carnal fruitfulness hence augustin says in on virginity nine it must be confessed that the fruitfulness of the flesh even of those woman who in these times seek not else from marriage but children in order to make them servants of christ cannot compensate for lost virginity fifth article whether virginity is the greatest of virtues objection one it would seem that virginity is the greatest of virtues for sipprian says in on virginity we address ourselves now to the virgins sublime is their glory but no less exalted is their vocation they are a flower of the church's sowing the pride and ornament of spiritual grace the most honored portion of christ's flock objection to further a greater reward is due to the greater virtue now the greatest reward is due to virginity namely the hundred fold fruit according to a gloss on matthew 13 23 therefore virginity is the greatest of the virtues objection three further the more a virtue conforms us to christ the greater it is is now virginity above all conforms us to christ for it is declared in the apocalypse 14 4 that virgins follow the lamb wither so ever he goeth and in apocalypse 14 3 that they sing a new canticle which no other man could say therefore virginity is the greatest of the virtues on the contrary augustin says in on virginity 46 no one me thinks would dare prefer virginity to martyrdom and in on virginity 45 the authority of the church informs the faithful in no uncertain manner that they know in what place the martyrs and the holy virgins who have departed this life are commemorated in the sacrament of the altar but we are given to understand that martyrdom and also the monastic state are preferable to virginity i answer that a thing may excel all others in two ways first in some particular genus and thus virginity is most excellent namely in the genus of chastity since it surpasses the chastity both of widowhood and of marriage and because comeliness is ascribed to chastity until nomastically it follows that surpassing beauty is ascribed to chastity where for ambrose says in on virginity 17 can anyone esteem any beauty greater than a virgins since she is beloved of her king approved by her judge dedicated to her lord consecrated to her god secondly a thing may be most excellent simply and in this way virginity is not the most excellent of the virtues because the end always excels that which is directed to the end and the more effectively a thing is directed to the end the better it is now the end which renders virginity praiseworthy is that one may have leisure for divine things as stated above in article four where for the theological virtues as well as the virtue of religion the acts of which consist in being occupied about divine things are preferable to virginity moreover martyrs work more mightily in order to cleave to god and for this end they hold their own life in contempt and those who dwell in monasteries since for this end they give up their own will and all that they may possess then virgins who renounce venereal pleasure for that same purpose therefore virginity is not simply the greatest of virtues reply to objection one virgins are the more honored portion of christ's flock and their glory more sublime in comparison with widows and married women reply to objection two the hundred fold fruit is ascribed to virginity according to gerome on account of its superiority to widowhood to which the 60 fold fruit is ascribed and to marriage to which is ascribed the 30 fold fruit but according to augustin the hundred fold fruit is given to martyrs the 60 fold to virgins and the 30 fold to married persons therefore it does not follow that virginity is simply the greatest of virtues but only in comparison with other degrees of chastity reply to objection three virgins follow the lamb whether so ever he goeth because they imitate christ by integrity not only of the mind but also of the flesh as augustin says in on virginity 27 therefore they follow the lamb in more ways but this does not imply that they follow more closely because other virtues make us cleave to god more closely by imitation of the mind the new hymn which virgins alone sing is their joy at having preserved integrity of the flesh end of question 152 read by michael shane craig lambart lc question 153 of summa theologica secunda secunde triates on the cardinal virtues the virtue of temperance this is a libra vox recording all libra vox recordings are in the public domain for more information or to volunteer please visit libra vox.org triates on the cardinal virtues the virtue of temperance by saint thomas equinas translated by the fathers of the english dominican province question 153 of lust in five articles we must next consider the vice of lust which is opposed to chastity one lust in general two its species under the first there are five points of inquiry first what is the matter of lust second whether all copulation is unlawful third whether lust is a mortal sin fourth whether lust is a capital vice fifth concerning its daughters first article whether the matter of lust is only venereal desires and pleasures objection one it would seem that the matter of lust is not only venereal desires and pleasures for augustin says in confessions two six that lust affects to be called surfeit and abundance but surfeit regards meat and drink drink while abundance refers to riches therefore lust is not properly about venereal desires and pleasures objection to further it is written in proverbs 20 verse one wine is a lustful thing now wine is connected with pleasure of meat and drink therefore these would seem to be the matter of lust objection three further lust is defined as the desire of wanton pleasure according to alexander of hails but wanton pleasure regards not only venereal matters but also many others therefore lust is not only about venereal desires and pleasures on the contrary to the lustful it is said in untrue religion three written by augustin he that soweth in the flesh of the flesh shall reap corruption now the sowing of the flesh refers to venereal pleasures therefore these belong to lust I answer that as izzidor says in his etymologies 10 a lustful man is one who is debauched with pleasures now venereal pleasures above all debauch a man's mind therefore lust is especially concerned with such like pleasures reply to objection one even as temperance chiefly and properly applies to pleasures of touch yet consequently and by a kind of likeness is referred to other matters so too lust applies chiefly to venereal pleasures which more than anything else work the greatest havoc in a man's mind yet secondarily it applies to any other matters pertaining to excess hence a gloss on galatians five nineteen says lust is any kind of surfeit reply to objection two wine is said to be a lustful thing either in the sense in which surfeit in any matter is ascribed to lust or because the use of too much wine affords an incentive to venereal pleasure reply to objection three although wanton pleasure applies to other matters the name of lust as a special application to venereal pleasures to which also wantonness is specially applicable as augustin remarks in on the city of god 14 15 and 16 second article whether no venereal act can be without sin objection one it would seem that no venereal act can be without sin for nothing but sin would seem to hinder virtue now every venereal act is a great hindrance to virtue for augustin says in his soliloquies one ten i consider that nothing so casts down the manly mind from its height as the fondling of a woman and those bodily contacts therefore seemingly no venereal act is without sin objection to further any excess that makes one forsake the good of reason is sinful because virtue is corrupted by excess and deficiency as stated in ethics two two now in every venereal act there is excessive pleasure since it so absorbs the mind that it is incompatible with the act of understanding as the philosopher observes in ethics seven eleven and his Jerome states rendered the hearts of the prophets for the moment insensible to the spirit of prophecy therefore no venereal act can be without sin objection three further the cause is more powerful than its effect now original sin is transmitted to children by concupiscence without which no venereal act is possible as augustin declares in on marriage and concupiscence 124 therefore therefore no venereal act can be without sin on the contrary augustin says in on the good of marriage 25 this is a sufficient answer to heretics if only they will understand that no sin is committed in that which is against neither nature nor morals nor a commandment and he refers to the act of sexual intercourse between the patriarchs of old and their several wives therefore not every venereal act is a sin i answer that a sin in human acts is that which is against the order of reason now the order of reason consists in its ordering everything to its end in a fitting manner where for it is no sin if one by the dictate of reason makes use of certain things in a fitting manner and order for the end to which they are adapted provided this end be something truly good now just as the preservation of the bodily nature of one individual is a true good so too is the preservation of the nature of the human species a very great good and so just as the use of food is directed to the preservation of life in the individual so is the use of venereal acts directed to the preservation of the whole human race hence augustin says in on the good of marriage 16 what food is to a man's well-being such is sexual intercourse to the welfare of the whole human race where for just as the use of food can be without sin if it be taken in do manner and order as required for the welfare of the body so also the use of venereal acts can be without sin provided they be performed in do manner and order in keeping with the end of human procreation reply to objection one a thing may be a hindrance to virtue in two ways first as regards the ordinary degree of virtue and as to this nothing but sin is an obstacle to virtue secondly as regards the perfect degree of virtue and as to this virtue may be hindered by that be hindered by that which is not a sin but a lesser good in this way sexual intercourse casts down the mind not from virtue but from the height that is the perfection of virtue hence augustin says in on the good of marriage eight just as that was good which martha did when busy about serving holy men yet better still that which mary did in hearing the words of god so too we praise the good of susanna's conjugal chastity yet we prefer the good of the widow Anna and much more that of the virgin mary reply to objection to as stated above in question 152 article 2 second reply as well as in the par's prima secunde question 64 article 2 the mean of virtue depends not on quantity but on conformity with right reason and consequently the exceeding pleasure attaching to a venereal act directed according to reason is not opposed to the mean of virtue moreover virtue is not concerned with the amount of pleasure experienced by the external sense as this depends on the disposition of the body what matters is how much the interior appetite is affected by that pleasure nor does it follow that the act in question is contrary to virtue from the fact that the free act of reason in considering spiritual things is incompatible with the aforesaid pleasure for it is not contrary to virtue if the act of reason be sometimes interrupted for something that is done in accordance with reason else it would be against virtue for a person to set himself to sleep that venereal concupiscence and pleasure are not subject to the command and moderation of reason is due to the punishment of the first sin in as much as the reason for rebelling against God deserved that its body should rebel against it as Augustine says in on the city of God 1313 reply to objection three as Augustine says in on the city of God 1313 the child shackled with original sin is born of fleshly concupiscence which is not imputed as sin to the regenerate as of a daughter of sin hence it does not follow that the act in question is a sin but that it contains something penal resulting from the first sin third article whether the lust that is about venereal acts can be a sin objection one you would seem that lust about venereal acts cannot be a sin for the venereal act consists in the emission of semen which is the surplus from food according to the philosopher in on the generation of animals 118 but there is no sin attaching to the emission of other superfluities therefore neither can there be any sin in venereal acts objection to further everyone can lawfully make what use he pleases of what is his but in the venereal act a man uses only what is his own except perhaps in adultery or rape therefore there can be no sin in venereal acts and consequently lust is no sin objection three further every sin has an opposite vice but seemingly no vice is opposed to lust therefore lust is not a sin on the contrary the cause is more powerful than its effect now wine is forbidden on account of lust according to the saying of the apostle in Ephesians 5 18 be not drunk with wine wherein is lust therefore lust is forbidden further it is numbered among the works of the flesh in Galatians 5 19 I answer that the more necessary a thing is the more it behooves one to observe the order of reason in its regard where for the more sinful it becomes if the order of reason be forsaken now the use of venereal acts as stated in the foregoing article is most necessary for the common good namely the preservation of the human race where for there is the greatest necessity for observing the order of reason in this matter so that if anything be done in this connection against the dictate of reasons ordering it will be a sin now lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts where for without any doubt lust is a sin reply to objection one as the philosopher says in the same book in on the generation of animals 118 the semen is a surplus that is needed for it is said to be superfluous because it is the residue from the action of the nutritive power yet it is needed for the work of the generative power but the other superfluities of the human body are such as not to be needed so that it matters not how they are omitted provided one observe the decencies of social life it is different with the emission of semen which should be accomplished in a manner befitting the end for which it is needed reply to objection two as the apostle says in first Corinthians 6 20 in speaking against lust you are bought with a great price glorify and bear God in your body wherefore by inordinately using the body through lust a man wrongs God who is the supreme lord of our body hence Augustine says in his sermon nine God who thus governs his servants for their good not for his made this order and commandment lest unlawful pleasures should destroy his temple which thou hast begun to be replied to objection three the opposite of lust is not found in many since men are more inclined to pleasure yet the contrary vice is comprised under insensibility and occurs in one who has such a dislike for sexual intercourse as not to pay the marriage debt fourth article whether lust is a capital vice objection one it seems that lust is not a capital vice for lust is apparently the same as uncleanness according to a gloss on Ephesians 5 3 but uncleanness is a daughter of gluttony according to Gregory in his commentary on Job 31 45 therefore lust is not a capital vice objection to further is it or says in on the supreme good 239 that as pride of mind leads to the depravity of lust so does humility of mind safeguard the chastity of the flesh now it is seemingly contrary to the nature of a capital vice to arise from another vice therefore lust is not a capital vice objection three further lust is caused by despair according to Ephesians 4 19 who despairing have given themselves up to lasciviousness but despair is not a capital vice indeed it is accounted a daughter of sloth as stated above in question 35 article 4 second reply much less therefore is lust a capital vice on the contrary Gregory in his commentary on Job 31 45 places lust among the capital vices I answer that as stated above in question 148 article 5 as well as in the parts prima secunde question 84 articles 3 and 4 a capital vice is one that has a very desirable end so that through desire for that end a man proceeds to commit many sins all of which are said to arise from that vice as from a principal vice now the end of lust is venereal pleasure which is very great wherefor this pleasure is very desirable as regards the sensitive appetite both on account of the intensity of the pleasure and because such like concupiscence is conatural to man therefore it is evident that lust is a capital vice reply to objection one as stated above in question 148 article 6 according to some the uncleanness which is reckoned a daughter of gluttony is a certain uncleanness of the body and thus the objection is not to the point if however it denote the uncleanness of lust we must reply that it is caused by gluttony materially insofar as gluttony provides the bodily matter of lust and not under the aspect of final cause in which respect chiefly the capital vices are said to be the causes of others reply to objection 2 as stated above in question 132 article 4 first reply when we were treating of vain glory pride is accounted the common mother of all sins so that even the capital vices originate there from reply to objection 3 certain persons refrain from lustful pleasures chiefly through hope of the glory to come which hope is removed by despair so that the latter is a cause of lust as removing an obstacle there too not as its direct cause whereas this is seemingly necessary for a capital vice fifth article whether the daughters of lust are fittingly described objection one it would seem that the daughters of lust are unfittingly reckoned to be blindness of mind thoughtlessness inconstancy rashness self-love hatred of god love of this world and abhorrence or despair of a future world for mental blindness thoughtlessness and rashness pertain to imprudence which is to be found in every sin even as prudence is in every virtue therefore they should not be reckoned especially as daughters of lust objection 2 further constancy is reckoned a part of fortitude as stated above in question 128 sixth reply and in question 137 article 3 but lust is contrary not to fortitude but to temperance therefore in constancy is not a daughter of lust objection 3 further self-love extending to the contempt of god is the origin of every sin as Augustine says in On the City of God 1428 therefore it should not be accounted a daughter of lust objection 4 further is it or mentions four namely obscene scurrilous wanton and foolish talking therefore the aforesaid enumeration would seem to be superfluous on the contrary stands the authority of Gregory in his commentary on Job 31 45 i answer that when the lower powers are strongly moved towards their objects the result is that the higher powers are hindered and disordered in their acts now the effect of the vice of lust is that the lower appetite namely the concupisable is most vehemently intent on its object to wit the object of pleasure on account of the vehemence of the pleasure consequently the higher powers namely the reason and the will are most grievously disordered by lust now the reason has four acts in matters of action first there is simple understanding which apprehends some end as good and this act is hindered by lust according to daniel 13 56 beauty hath deceived thee and lust hath perverted thy heart in this respect we have blindness of mind the second act is counsel about what is to be done for the sake of the end and this is also hindered by the concupisence of lust hence terence says in act one seen one of his eunuchs speaking of lecherous love this thing admits of neither counsel nor moderation thou canst not control it by counseling in this respect there is rashness which denotes absence of counsel as stated above in question 53 article 3 the third act is judgment about things to be done and this again is hindered by lust for it is said of the lustful old men in daniel 13 9 they perverted their own mind that they might not remember just judgments in this respect there is thoughtlessness the fourth act is the reasons command about the thing to be done and this is also impeded by lust in so far as through being carried away by concupisence a man is hindered from doing what his reason ordered to be done to this in constancy must be referred hence terence says again in act one seen one of eunuchs of a man who declared that he would leave his mistress one little false tear would undo those words on the part of the will there results a twofold inordinate act one is the desire for the end to which we refer self-love which regards the pleasure which a man desires inordinately while on the other hand there is hatred of God by reason of his forbidding the desired pleasure the other act is the desire for the things directed to the end with regard to this there is love of this world whose pleasures a man desires to enjoy while on the other hand there is despair of a future world because through being held back by carnal pleasures he cares not to obtain spiritual pleasures since they are distasteful to him reply to objection one according to the philosopher in ethics six five in temperance is the chief corruptive of prudence wherefore the vices opposed to prudence arise chiefly from lust which is the principal species of in temperance reply to objection two the constancy which is a part of fortitude regards hardships and objects of fear but constancy in referring from pleasures pertains to continents which is a part of temperance as stated above in question 143 hence the inconstancy which is opposed there too is to be reckoned a daughter of lust nevertheless even the first named inconstancy arises from lust in as much as the latter infebles a man's heart and renders it effeminate according to hosea 411 fornication and wine and drunkenness take away the heart vegetius too says that the less a man knows of the pleasures of life the less he fears death nor is there any need as we have repeatedly stated for the daughters of a capital vice to agree with it in matter confer question 35 article 4 second reply question 118 article 8 first reply question 148 article 6 reply to objection 3 self-love in respect of any goods that a man desires for himself is the common origin of all sins but in the special point of desiring carnal pleasures for oneself it is reckoned a daughter of lust reply to objection 4 the sins mentioned by isidor are inordinate external acts pertaining in the main to speech wherein there is a fourfold inordinateness first on account of the matter and to this we refer obscene words for since out of the abundance of the heart the mouth speaketh according to Matthew 1234 the lustful man whose heart is full of lewd concupiscences readily breaks out into lewd words secondly on account of the cause for since lust causes thoughtlessness and rashness the result is that it makes a man speak without weighing or giving a thought to his words which are described as scurrilous thirdly on account of the end for since the lustful man seeks pleasure he directs his speech there too and so gives utterance to wanton words fourthly on account of the sentiments expressed by his words for through causing blindness of mind lust perverts a man's sentiments and so he gives way to foolish talking for instance by expressing a preference for the pleasures he desires to anything else end of question 153 read by Michael Shane Greg Lambert LC