Question VI: On abstinence

I ASSERT first, that Abstinence is a special virtue. It is proved from the first of the second of Peter chapter 1, where in that science which virtue is, he commands abstinence to be observed.

IT IS PROVED secondly, for it has a special honesty in moderating the appetite concerning food, as St. Bonaventure teaches in the places alleged in the preceding questions.

IT IS PROVED thirdly. That which is consonant with reason in a special manner, and consists in a mean, is a virtue; such is abstinence; for it is a special mode of temperance, contributing very much to perfection; see St. Thomas ad 3.

Hence God commanded abstinence to those whom he destined for undertaking arduous things; thus of St. John the Baptist it is said Lucae 1: He shall be great before the Lord; wine and strong drink he shall not drink. By the name of sicera, moreover, is understood every kind of liquor by which drunkenness can be incurred, as the Holy Doctor notes in Apologia Pauper. cap. 2. resp. 2, where he gives the reason of this precept; for it befits a vessel enslaved to heavenly grace to abstain from the enticements of the world; which reason can be applied to all men in praise of this virtue, since all are vessels capable of divine grace, and destined to receive it.

I pass over many examples of saints who applied themselves with particular study to abstinence; you have them adorned with various reasons and festive discourses in the Seraphic Doctor in the place cited. But since the principal reason of abstinence stands in fasting, I shall now treat of it; and having briefly finished this capital question, I shall the better weigh the great doubts it contains.