Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question X: On continence
CONTINENCE is the virtue restraining the exorbitant movements of the will, which usually arise from the movement of the passions of the sensitive appetite moving the will toward things contrary to right reason. On this Aristotle 7. Eth. The Holy Doctor defines it in Opusc. declarat. termin. Theol.: Continence is the regimen of concupiscence by the governance of counsel. It is gathered from Cicero 2. de Invent., as the Holy Doctor notes in Compend. Theol. lib. 5. cap. 35.
CONTINENTIA est virtus cohibens exorbitantes motus voluntatis, qui solent existere ex motu passionum appetitus sensitivi moventis voluntatem ad ea, quae sunt contraria rectae rationi. De hac Aristoteles 7. Eth. Hanc definit S. Doctor Opusc. declarat. termin. Theol. Continentia Temperantiae est regimen cupiditatis per consilii gubernationem. Colligitur e Cicerone 2. de Invent. ut notat S. Doctor in Compend. Theol. lib. 5. cap. 35.
On Continence you have many things from the Holy Fathers in St. Bonavent. lib. 3. Pharetrae, cap. 45., where it is also taken by them for Chastity, but we now treat of Continence, by which the will is strengthened against the assaults of the passions. Now this, since it does not also bring it about that such perturbed movements of the passions are checked, but only that the will, while they arise, is not conquered and drawn away from what is consonant with reason, is not a wholly perfect virtue; as Valentia notes, disp. 9. quaest. 1. puncto 2., although, inasmuch as it obtains victory against the arising passions, it can be in some manner called a virtue, as St. Thom. teaches, art. 1., from Aristotle 4. Eth. cap. 5.
DE Continentia habes multa ex PP. in D. Bonavent. lib. 3. Pharetrae, cap. 45. ubi ab illis sumitur etiam pro Castitate, sed nunc agimus de Continentia, qua firmatur voluntas contra passionum impetus. Haec autem, cum non etiam id efficiat, ut eiusmodi perturbati passionum motus compescantur, sed tantum ne ab eis insurgentibus voluntas vincatur, et dimoveatur ab eo, quod est rationi consentaneum, non est omnino perfecta virtus; ut notat Valentia disp. 9. quaest. 1. puncto 2. quamvis, ut obtinet quidem victoriam adversus insurgentes passiones, virtus aliqualiter dici queat, ut docet D. Thom. art. 1. ex Aristotele 4. Eth. cap. 5.