Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

(Q. 128). Now we find precepts of patience in the Divine Law, as also of perseverance. Therefore there should also have been precepts of magnificence and magnanimity.

Obj. 2: Further, patience is a very necessary virtue, since it is the guardian of the other virtues, as Gregory says (Hom. in Evang. xxxv). Now the other virtues are commanded absolutely. Therefore patience should not have been commanded merely, as Augustine says (De Serm. Dom. in Monte i), as to the preparedness of the mind.

Obj. 3: Further, patience and perseverance are parts of fortitude, as stated above (Q. 128; Q. 136, A. 4; Q. 137, A. 2). Now the precepts of fortitude are not affirmative but only negative, as stated above (A. 1, ad 2). Therefore the precepts of patience and perseverance should have been negative and not affirmative.

The contrary, however, follows from the way in which they are given by Holy Writ.

I answer that, The Divine Law instructs man perfectly about such things as are necessary for right living. Now in order to live aright man needs not only the principal virtues, but also the secondary and annexed virtues. Wherefore the Divine Law contains precepts not only about the acts of the principal virtues, but also about the acts of the secondary and annexed virtues.

Reply Obj. 1: Magnificence and magnanimity do not belong to the genus of fortitude, except by reason of a certain excellence of greatness which they regard in their respective matters. Now things pertaining to excellence come under the counsels of perfection rather than under precepts of obligation. Wherefore, there was need of counsels, rather than of precepts about magnificence and magnanimity. On the other hand, the hardships and toils of the present life pertain to patience and perseverance, not by reason of any greatness observable in them, but on account of the very nature of those virtues. Hence the need of precepts of patience and perseverance.

Reply Obj. 2: As stated above (Q. 3, A. 2), although affirmative precepts are always binding, they are not binding for always, but according to place and time. Wherefore just as the affirmative precepts about the other virtues are to be understood as to the preparedness of the mind, in the sense that man be prepared to fulfil them when necessary, so too are the precepts of patience to be understood in the same way.

Reply Obj. 3: Fortitude, as distinct from patience and perseverance, is about the greatest dangers wherein one must proceed with caution; nor is it necessary to determine what is to be done in particular. On the other hand, patience and perseverance are about minor hardships and toils, wherefore there is less danger in determining, especially in general, what is to be done in such cases. _______________________

QUESTION 141

OF TEMPERANCE
(In Eight Articles)

In the next place we must consider temperance: (1) Temperance itself; (2) its parts; (3) its precepts. With regard to temperance we must consider (1) temperance itself; (2) the contrary vices.

Under the first head there are eight points of inquiry:

(1) Whether temperance is a virtue?

(2) Whether it is a special virtue?

(3) Whether it is only about desires and pleasures?

(4) Whether it is only about pleasures of touch?

(5) Whether it is about pleasures of taste, as such, or only as a kind of touch?

(6) What is the rule of temperance?

(7) Whether it is a cardinal, or principal, virtue?

(8) Whether it is the greatest of virtues? _______________________

FIRST ARTICLE [II-II, Q. 141, Art. 1]

Whether Temperance Is a Virtue?

Objection 1: It seems that temperance is not a virtue. For no virtue goes against the inclination of nature, since "there is in us a natural aptitude for virtue," as stated in Ethic. ii, 1. Now temperance withdraws us from pleasures to which nature inclines, according to Ethic. ii, 3, 8. Therefore temperance is not a virtue.

Obj. 2: Further, virtues are connected with one another, as stated above (I-II, Q. 65, A. 1). But some people have temperance without having the other virtues: for we find many who are temperate, and yet covetous or timid. Therefore temperance is not a virtue.

Obj. 3: Further, to every virtue there is a corresponding gift, as appears from what we have said above (I-II, Q. 68, A. 4). But seemingly no gift corresponds to temperance, since all the gifts have been already ascribed to the other virtues (QQ. 8, 9, 19, 45, 52, 71, 139). Therefore temperance is not a virtue.

On the contrary, Augustine says (Music. vi, 15): "Temperance is the name of a virtue."

I answer that, As stated above (I-II, Q. 55, A. 3), it is essential to virtue to incline man to good. Now the good of man is to be in accordance with reason, as Dionysius states (Div. Nom. iv). Hence human virtue is that which inclines man to something in accordance with reason. Now temperance evidently inclines man to this, since its very name implies moderation or temperateness, which reason causes. Therefore temperance is a virtue.

Reply Obj. 1: Nature inclines everything to whatever is becoming to it. Wherefore man naturally desires pleasures that are becoming to him. Since, however, man as such is a rational being, it follows that those pleasures are becoming to man which are in accordance with reason. From such pleasures temperance does not withdraw him, but from those which are contrary to reason. Wherefore it is clear that temperance is not contrary to the inclination of human nature, but is in accord with it. It is, however, contrary to the inclination of the animal nature that is not subject to reason.

Reply Obj. 2: The temperance which fulfils the conditions of perfect virtue is not without prudence, while this is lacking to all who are in sin. Hence those who lack other virtues, through being subject to the opposite vices, have not the temperance which is a virtue, though they do acts of temperance from a certain natural disposition, in so far as certain imperfect virtues are either natural to man, as stated above (I-II, Q. 63, A. 1), or acquired by habituation, which virtues, through lack of prudence, are not perfected by reason, as stated above (I-II, Q. 65, A. 1).

Reply Obj. 3: Temperance also has a corresponding gift, namely, fear, whereby man is withheld from the pleasures of the flesh, according to Ps. 118:120: "Pierce Thou my flesh with Thy fear." The gift of fear has for its principal object God, Whom it avoids offending, and in this respect it corresponds to the virtue of hope, as stated above (Q. 19, A. 9, ad 1). But it may have for its secondary object whatever a man shuns in order to avoid offending God. Now man stands in the greatest need of the fear of God in order to shun those things which are most seductive, and these are the matter of temperance: wherefore the gift of fear corresponds to temperance also. _______________________

SECOND ARTICLE [II-II, Q. 141, Art. 2]

Whether Temperance Is a Special Virtue?

Objection 1: It would seem that temperance is not a special virtue. For Augustine says (De Morib. Eccl. xv) that "it belongs to temperance to preserve one's integrity and freedom from corruption for God's sake." But this is common to every virtue. Therefore temperance is not a special virtue.

Obj. 2: Further, Ambrose says (De Offic. i, 42) that "what we observe and seek most in temperance is tranquillity of soul." But this is common to every virtue. Therefore temperance is not a special virtue.

Obj. 3: Further, Tully says (De Offic. i, 27) that "we cannot separate the beautiful from the virtuous," and that "whatever is just is beautiful." Now the beautiful is considered as proper to temperance, according to the same authority (Tully, De Offic. i, 27). Therefore temperance is not a special virtue.

On the contrary, The Philosopher (Ethic. ii, 7; iii, 10) reckons it a special virtue.

I answer that, It is customary in human speech to employ a common term in a restricted sense in order to designate the principal things to which that common term is applicable: thus the word "city" is used antonomastically* to designate Rome. [*Antonomasia is the figure of speech whereby we substitute the general for the individual term; e.g. The Philosopher for Aristotle]. Accordingly the word "temperance" has a twofold acceptation. First, in accordance with its common signification: and thus temperance is not a special but a general virtue, because the word "temperance" signifies a certain temperateness or moderation, which reason appoints to human operations and passions: and this is common to every moral virtue. Yet there is a logical difference between temperance and fortitude, even if we take them both as general virtues: since temperance withdraws man from things which seduce the appetite from obeying reason, while fortitude incites him to endure or withstand those things on account of which he forsakes the good of reason.

On the other hand, if we take temperance antonomastically, as withholding the appetite from those things which are most seductive to man, it is a special virtue, for thus it has, like fortitude, a special matter.

Reply Obj. 1: Man's appetite is corrupted chiefly by those things which seduce him into forsaking the rule of reason and Divine law. Wherefore integrity, which Augustine ascribes to temperance, can, like the latter, be taken in two ways: first, in a general sense, and secondly in a sense of excellence.

Reply Obj. 2: The things about which temperance is concerned have a most disturbing effect on the soul, for the reason that they are natural to man, as we shall state further on (AA. 4, 5). Hence tranquillity of soul is ascribed to temperance by way of excellence, although it is a common property of all the virtues.

Reply Obj. 3: Although beauty is becoming to every virtue, it is ascribed to temperance, by way of excellence, for two reasons. First, in respect of the generic notion of temperance, which consists in a certain moderate and fitting proportion, and this is what we understand by beauty, as attested by Dionysius (Div. Nom. iv). Secondly, because the things from which temperance withholds us, hold the lowest place in man, and are becoming to him by reason of his animal nature, as we shall state further on (AA. 4, 5; Q. 142, A. 4), wherefore it is natural that such things should defile him. In consequence beauty is a foremost attribute of temperance which above all hinders man from being defiled. In like manner honesty [*Honesty must be taken here in its broad sense as synonymous with moral goodness, from the point of view of decorum] is a special attribute of temperance: for Isidore says (Etym. x): "An honest man is one who has no defilement, for honesty means an honorable state." This is most applicable to temperance, which withstands the vices that bring most dishonor on man, as we shall state further on (Q. 142, A. 4). _______________________

THIRD ARTICLE [II-II, Q. 141, Art. 3]

Whether Temperance Is Only About Desires and Pleasures?

Objection 1: It would seem that temperance is not only about desires and pleasures. For Tully says (De Invent. Rhet. ii, 54) that "temperance is reason's firm and moderate mastery of lust and other wanton emotions of the mind." Now all the passions of the soul are called emotions of the mind. Therefore it seems that temperance is not only about desires and pleasures.

Obj. 2: Further, "Virtue is about the difficult and the good" [*Ethic. ii, 3]. Now it seems more difficult to temper fear, especially with regard to dangers of death, than to moderate desires and pleasures, which are despised on account of deadly pains and dangers, according to Augustine (QQ. 83, qu. 36). Therefore it seems that the virtue of temperance is not chiefly about desires and pleasures.

Obj. 3: Further, according to Ambrose (De Offic. i, 43) "the grace of moderation belongs to temperance": and Tully says (De Offic. ii, 27) that "it is the concern of temperance to calm all disturbances of the mind and to enforce moderation." Now moderation is needed, not only in desires and pleasures, but also in external acts and whatever pertains to the exterior. Therefore temperance is not only about desires and pleasures.

On the contrary, Isidore says (Etym.) [*The words quoted do not occur in the work referred to; Cf. his De Summo Bono xxxvii, xlii, and De Different. ii, 39]: that "it is temperance whereby lust and desire are kept under control."

I answer that, As stated above (Q. 123, A. 12; Q. 136, A. 1), it belongs to moral virtue to safeguard the good of reason against the passions that rebel against reason. Now the movement of the soul's passions is twofold, as stated above (I-II, Q. 23, A. 2), when we were treating of the passions: the one, whereby the sensitive appetite