Question III: On the parts of temperance

THREEFOLD are the parts of Temperance, as of the other Cardinal virtues. Some are integral; some subjective; some potential.

THE quasi-integral parts are two, namely Shamefacedness, by which one shuns the baseness contrary to temperance: and Honesty, by which the beauty of Temperance is loved.

SHAMEFACEDNESS is described by St. Bonaventure 3. part. Centil. sect. 42: Shamefacedness is to preserve honesty in gesture and word. And opusc. declarat. terminorum Theol.: Shamefacedness is the observance of honesty in gesture and word. He describes it from the Fathers in S. Ductor lib. 4. Pharetrae, cap. 14.

HONESTY is described by St. Bonaventure loc. cit. 12 Centiloquii: It is neither to seek daintier foods, nor to give pains in outward show. He means to say that it is that affection toward honesty, or toward the works of temperance worthy of honor. But the works of temperance are called honest, or worthy of honor, because they are opposed to the disgraceful and infamous sins of intemperance.

THE subjective parts of the Virtue of Temperance, which are diverse by object, are four. For the delectations of touch, in curbing which Temperance is engaged, are divided into two kinds: some are ordered to nourishment, and in these, as regards food, there is Abstinence; as regards drink, Sobriety. Some indeed are ordered to the generative power, and in these, as regards the principal delectation of coition itself, there is Chastity; as regards the delectations surrounding it, such as looks, kisses, touches, it is called Pudicity. Yet it is the same as chastity; and it is called Pudicity inasmuch as shame is wont to be present about the use, as St. Augustine says 14. de Civit. cap. 17. and 18, and Aristotle 2. Rhet. cap. 6. Whence St. Thomas says that Pudicity is chastity as affected by shame even about the signs themselves. So Valentia disp. 9. quaest. 1. puncto 2, Tannerus disp. 3. quaest. 3. dub. 6.

IN Chastity the principal place is held by Virginity, which keeps itself untouched from every venereal act, as St. Ambrose says lib. de Virginibus: Virginal chastity is an integrity devoid of contagion. By integrity of the body, however, I understand that which has been violated by no voluntary obscenity, as St. Augustine admonishes lib. 1. de Civitate Dei, cap. 18. and 25; but once corrupted it cannot be restored, as St. Jerome has it epist. 22. cap. 2, and St. Thomas quaest. 152. art. 1.

INFERIOR indeed is abstinence from illicit coition; which is twofold: conjugal; and widowed. See all this in St. Bonaventure 3. part. Centil. sect. 42, and the other places to be cited quaest. 9. and 10.

THE potential parts of Temperance are certain virtues which are engaged in moderating delectable things; yet they fall short of the perfection of Temperance, because they labor not about things so difficult, such as the delectable things of touch; and these are eight, namely Continence, Mildness, Clemency, Modesty, Humility, Studiosity, Eutrapelia, Parsimony, or simplicity, or moderation.

CONTINENCE is the virtue restraining the exorbitant motions of the will, which usually arise from the impulse of the passions of the sensitive appetite, moving the will toward things contrary to right reason. On this St. Thomas quaest. 155, and Aristotle, 7. Ethic.

MILDNESS is the virtue establishing moderation in the appetite for vengeance. So St. Thomas quaest. 157.

CLEMENCY is the virtue applying a measure convenient to right reason in external punishment, and thus it belongs to superiors toward subjects, as St. Thomas teaches loco citato.

MODESTY is the virtue placing moderation in the external actions of the body.

HUMILITY is the virtue curbing by fear the motions of daring and of hope, so that one should not wish anything beyond one's merit attributed to oneself.

STUDIOSITY is the virtue prescribing a measure to the appetite in the desire of knowing.

EUTRAPELIA is the virtue placing a measure in honest recreations and jests.

PARSIMONY is the virtue that makes use in moderation of external things pertaining to the body, such as ornament, clothing, etc. See this in St. Bonaventure sermone 5. Hexaëmer., and the other places alleged. It is also had in 3. part. Centil. sect. 43.