Summa Th. II-II EN Qu.154 a.10

Whether sacrilege can be a species of lust?

Objection: 1. It would seem that sacrilege cannot be a species of lust. For the same species is not contained under different genera that are not subalternated to one another. Now sacrilege is a species of irreligion, as stated above (Question [99], Article [2]). Therefore sacrilege cannot be reckoned a species of lust.
2. Further, the Decretals (XXXVI, qu. 1 [*Append. Grat. ad can. Lex illa]), do not place sacrilege among other sins which are reckoned species of lust. Therefore it would seem not to be a species of lust.
3. Further, something derogatory to a sacred thing may be done by the other kinds of vice, as well as by lust. But sacrilege is not reckoned a species of gluttony, or of any other similar vice. Therefore neither should it be reckoned a species of lust.

On the contrary Augustine says (De Civ. Dei xv, 16) that "if it is wicked, through covetousness, to go beyond one's earthly bounds, how much more wicked is it through venereal lust to transgress the bounds of morals!" Now to go beyond one's earthly bounds in sacred matters is a sin of sacrilege. Therefore it is likewise a sin of sacrilege to overthrow the bounds of morals through venereal desire in sacred matters. But venereal desire pertains to lust. Therefore sacrilege is a species of lust.
I answer that As stated above (I-II 18,6 I-II 18,7), the act of a virtue or vice, that is directed to the end of another virtue or vice, assumes the latter's species: thus, theft committed for the sake of adultery, passes into the species of adultery. Now it is evident that as Augustine states (De Virgin. 8), the observance of chastity, by being directed to the worship of God, becomes an act of religion, as in the case of those who vow and keep chastity. Wherefore it is manifest that lust also, by violating something pertaining to the worship of God, belongs to the species of sacrilege: and in this way sacrilege may be accounted a species of lust.

Reply to Objection: 1. Lust, by being directed to another vice as its end, becomes a species of that vice: and so a species of lust may be also a species of irreligion, as of a higher genus.
2. The enumeration referred to, includes those sins which are species of lust by their very nature: whereas sacrilege is a species of lust in so far as it is directed to another vice as its end, and may coincide with the various species of lust. For unlawful intercourse between persons mutually united by spiritual relationship, is a sacrilege after the manner of incest. Intercourse with a virgin consecrated to God, inasmuch as she is the spouse of Christ, is sacrilege resembling adultery. If the maiden be under her father's authority, it will be spiritual seduction; and if force be employed it will be spiritual rape, which kind of rape even the civil law punishes more severely than others. Thus the Emperor Justinian says [*Cod. i, iii de Episc. et Cler. 5]: "If any man dare, I will not say to rape, but even to tempt a consecrated virgin with a view to marriage, he shall be liable to capital punishment."
3. Sacrilege is committed on a consecrated thing. Now a consecrated thing is either a consecrated person, who is desired for sexual intercourse, and thus it is a kind of lust, or it is desired for possession, and thus it is a kind of injustice. Sacrilege may also come under the head of anger, for instance, if through anger an injury be done to a consecrated person. Again, one may commit a sacrilege by partaking gluttonously of sacred food. Nevertheless, sacrilege is ascribed more specially to lust which is opposed to chastity for the observance of which certain persons are specially consecrated.

Whether the unnatural vice is a species of lust?

Objection: 1. It would seem that the unnatural vice is not a species of lust. For no mention of the vice against nature is made in the enumeration given above (Article [1], Objection [1]). Therefore it is not a species of lust.
2. Further, lust is contrary to virtue; and so it is comprised under vice. But the unnatural vice is comprised not under vice, but under bestiality, according to the Philosopher (Ethic. vii, 5). Therefore the unnatural vice is not a species of lust.
3. Further, lust regards acts directed to human generation, as stated above (Question [153], Article [2]): Whereas the unnatural vice concerns acts from which generation cannot follow. Therefore the unnatural vice is not a species of lust.

On the contrary It is reckoned together with the other species of lust (2Co 12,21) where we read: "And have not done penance for the uncleanness, and fornication, and lasciviousness," where a gloss says: "Lasciviousness, i.e., unnatural lust."
I answer that As stated above (Articles [6],9) wherever there occurs a special kind of deformity whereby the venereal act is rendered unbecoming, there is a determinate species of lust. This may occur in two ways: First, through being contrary to right reason, and this is common to all lustful vices; secondly, because, in addition, it is contrary to the natural order of the venereal act as becoming to the human race: and this is called "the unnatural vice." This may happen in several ways. First, by procuring pollution, without any copulation, for the sake of venereal pleasure: this pertains to the sin of "uncleanness" which some call "effeminacy." Secondly, by copulation with a thing of undue species, and this is called "bestiality." Thirdly, by copulation with an undue sex, male with male, or female with female, as the Apostle states (Rm 1,27): and this is called the "vice of sodomy." Fourthly, by not observing the natural manner of copulation, either as to undue means, or as to other monstrous and bestial manners of copulation.

Reply to Objection: 1. There we enumerated the species of lust that are not contrary to human nature: wherefore the unnatural vice was omitted.
2. Bestiality differs from vice, for the latter is opposed to human virtue by a certain excess in the same matter as the virtue, and therefore is reducible to the same genus.
3. The lustful man intends not human generation but venereal pleasures. It is possible to have this without those acts from which human generation follows: and it is that which is sought in the unnatural vice.

Whether the unnatural vice is the greatest sin among the species of lust?

Objection: 1. It would seem that the unnatural vice is not the greatest sin among the species of lust. For the more a sin is contrary to charity the graver it is. Now adultery, seduction and rape which are injurious to our neighbor are seemingly more contrary to the love of our neighbor, than unnatural sins, by which no other person is injured. Therefore the unnatural sin is not the greatest among the species of lust.
2. Further, sins committed against God would seem to be the most grievous. Now sacrilege is committed directly against God, since it is injurious to the Divine worship. Therefore sacrilege is a graver sin than the unnatural vice.
3. Further, seemingly, a sin is all the more grievous according as we owe a greater love to the person against whom that sin is committed. Now the order of charity requires that a man love more those persons who are united to him---and such are those whom he defiles by incest---than persons who are not connected with him, and whom in certain cases he defiles by the unnatural vice. Therefore incest is a graver sin than the unnatural vice.
4. Further, if the unnatural vice is most grievous, the more it is against nature the graver it would seem to be. Now the sin of uncleanness or effeminacy would seem to be most contrary to nature, since it would seem especially in accord with nature that agent and patient should be distinct from one another. Hence it would follow that uncleanness is the gravest of unnatural vices. But this is not true. Therefore unnatural vices are not the most grievous among sins of lust.

On the contrary Augustine says (De adult. conjug. [*The quotation is from Cap. Adulterii xxxii, qu. 7. Cf. Augustine, De Bono Conjugali, viii.]) that "of all these," namely the sins belonging to lust, "that which is against nature is the worst."
I answer that In every genus, worst of all is the corruption of the principle on which the rest depend. Now the principles of reason are those things that are according to nature, because reason presupposes things as determined by nature, before disposing of other things according as it is fitting. This may be observed both in speculative and in practical matters. Wherefore just as in speculative matters the most grievous and shameful error is that which is about things the knowledge of which is naturally bestowed on man, so in matters of action it is most grave and shameful to act against things as determined by nature. Therefore, since by the unnatural vices man transgresses that which has been determined by nature with regard to the use of venereal actions, it follows that in this matter this sin is gravest of all. After it comes incest, which, as stated above (Article [9]), is contrary to the natural respect which we owe persons related to us.
With regard to the other species of lust they imply a transgression merely of that which is determined by right reason, on the presupposition, however, of natural principles. Now it is more against reason to make use of the venereal act not only with prejudice to the future offspring, but also so as to injure another person besides. Wherefore simple fornication, which is committed without injustice to another person, is the least grave among the species of lust. Then, it is a greater injustice to have intercourse with a woman who is subject to another's authority as regards the act of generation, than as regards merely her guardianship. Wherefore adultery is more grievous than seduction. And both of these are aggravated by the use of violence. Hence rape of a virgin is graver than seduction, and rape of a wife than adultery. And all these are aggravated by coming under the head of sacrilege, as stated above (Article [10], ad 2).

Reply to Objection: 1. Just as the ordering of right reason proceeds from man, so the order of nature is from God Himself: wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to God, the Author of nature. Hence Augustine says (Confess. iii, 8): "Those foul offenses that are against nature should be everywhere and at all times detested and punished, such as were those of the people of Sodom, which should all nations commit, they should all stand guilty of the same crime, by the law of God which hath not so made men that they should so abuse one another. For even that very intercourse which should be between God and us is violated, when that same nature, of which He is the Author, is polluted by the perversity of lust."
2. Vices against nature are also against God, as stated above (ad 1), and are so much more grievous than the depravity of sacrilege, as the order impressed on human nature is prior to and more firm than any subsequently established order.
3. The nature of the species is more intimately united to each individual, than any other individual is. Wherefore sins against the specific nature are more grievous.
4. Gravity of a sin depends more on the abuse of a thing than on the omission of the right use. Wherefore among sins against nature, the lowest place belongs to the sin of uncleanness, which consists in the mere omission of copulation with another. While the most grievous is the sin of bestiality, because use of the due species is not observed. Hence a gloss on Gn 37,2, "He accused his brethren of a most wicked crime," says that "they copulated with cattle." After this comes the sin of sodomy, because use of the right sex is not observed. Lastly comes the sin of not observing the right manner of copulation, which is more grievous if the abuse regards the "vas" than if it affects the manner of copulation in respect of other circumstances.



We must next consider the potential parts of temperance: (1) continence; (2) clemency; (3) modesty. Under the first head we must consider continence and incontinence. With regard to continence there are four points of inquiry:

(1) Whether continence is a virtue?

(2) What is its matter?

(3) What is its subject?

(4) Of its comparison with temperance.

Whether continence is a virtue?

Objection: 1. It would seem that continence is not a virtue. For species and genus are not co-ordinate members of the same division. But continence is co-ordinated with virtue, according to the Philosopher (Ethic. vii, 1,9). Therefore continence is not a virtue.
2. Further, no one sins by using a virtue, since, according to Augustine (De Lib. Arb. ii, 18,19), "a virtue is a thing that no one makes ill use of." Yet one may sin by containing oneself: for instance, if one desire to do a good, and contain oneself from doing it. Therefore continence is not a virtue.
3. Further, no virtue withdraws man from that which is lawful, but only from unlawful things: for a gloss on Ga 5,23, "Faith, modesty," etc., says that by continence a man refrains even from things that are lawful. Therefore continence is not a virtue.

On the contrary Every praiseworthy habit would seem to be a virtue. Now such is continence, for Andronicus says [*De Affectibus] that "continence is a habit unconquered by pleasure." Therefore continence is a virtue.
I answer that The word "continence" is taken by various people in two ways. For some understand continence to denote abstention from all venereal pleasure: thus the Apostle joins continence to chastity (Ga 5,23). In this sense perfect continence is virginity in the first place, and widowhood in the second. Wherefore the same applies to continence understood thus, as to virginity which we have stated above (Question [152], Article [3]) to be a virtue. Others, however, understand continence as signifying that whereby a man resists evil desires, which in him are vehement. In this sense the Philosopher takes continence (Ethic. vii, 7), and thus also it is used in the Conferences of the Fathers (Collat. xii, 10,11). In this way continence has something of the nature of a virtue, in so far, to wit, as the reason stands firm in opposition to the passions, lest it be led astray by them: yet it does not attain to the perfect nature of a moral virtue, by which even the sensitive appetite is subject to reason so that vehement passions contrary to reason do not arise in the sensitive appetite. Hence the Philosopher says (Ethic. iv, 9) that "continence is not a virtue but a mixture," inasmuch as it has something of virtue, and somewhat falls short of virtue.If, however, we take virtue in a broad sense, for any principle of commendable actions, we may say that continence is a virtue.

Reply to Objection: 1. The Philosopher includes continence in the same division with virtue in so far as the former falls short of virtue.
2. Properly speaking, man is that which is according to reason. Wherefore from the very fact that a man holds [tenet se] to that which is in accord with reason, he is said to contain himself. Now whatever pertains to perversion of reason is not according to reason. Hence he alone is truly said to be continent who stands to that which is in accord with right reason, and not to that which is in accord with perverse reason. Now evil desires are opposed to right reason, even as good desires are opposed to perverse reason. Wherefore he is properly and truly continent who holds to right reason, by abstaining from evil desires, and not he who holds to perverse reason, by abstaining from good desires: indeed, the latter should rather be said to be obstinate in evil.
3. The gloss quoted takes continence in the first sense, as denoting a perfect virtue, which refrains not merely from unlawful goods, but also from certain lawful things that are lesser goods, in order to give its whole attention to the more perfect goods.

Whether desires for pleasures of touch are the matter of continence?

Objection: 1. It would seem that desires for pleasures of touch are not the matter of continence. For Ambrose says (De Offic. i, 46): "General decorum by its consistent form and the perfection of what is virtuous is restrained* in its every action." [*"Continentem" according to St. Thomas' reading; St. Ambrose wrote "concinentem = harmonious"].
2. Further, continence takes its name from a man standing for the good of right reason, as stated above (Article [1], ad 2). Now other passions lead men astray from right reason with greater vehemence than the desire for pleasures of touch: for instance, the fear of mortal dangers, which stupefies a man, and anger which makes him behave like a madman, as Seneca remarks [*De Ira i, 1]. Therefore continence does not properly regard the desires for pleasures of touch.
3. Further, Tully says (De Invent. Rhet. ii, 54): "It is continence that restrains cupidity with the guiding hand of counsel." Now cupidity is generally used to denote the desire for riches rather than the desire for pleasures of touch, according to 1Tm 6,10, "Cupidity [Douay: 'The desire of money'] ((philargyria)), is the root of all evils." Therefore continence is not properly about the desires for pleasures of touch
4. Further, there are pleasures of touch not only in venereal matters but also in eating. But continence is wont to be applied only to the use of venereal matters. Therefore the desire for pleasures of touch is not its proper matter.
5. Further, among pleasures of touch some are not human but bestial, both as regards food---for instance, the pleasure of eating human flesh; and as regards venereal matters---for instance the abuse of animals or boys. But continence is not about such like things, as stated in Ethic. vii, 5. Therefore desires for pleasures of touch are not the proper matter of continence.

On the contrary The Philosopher says (Ethic. vii, 4) that "continence and incontinence are about the same things as temperance and intemperance." Now temperance and intemperance are about the desires for pleasures of touch, as stated above (Question [141], Article [4]). Therefore continence and incontinence are also about that same matter.
I answer that Continence denotes, by its very name, a certain curbing, in so far as a man contains himself from following his passions. Hence continence is properly said in reference to those passions which urge a man towards the pursuit of something, wherein it is praiseworthy that reason should withhold man from pursuing: whereas it is not properly about those passions, such as fear and the like, which denote some kind of withdrawal: since in these it is praiseworthy to remain firm in pursuing what reason dictates, as stated above (Question [123], Articles [3],4). Now it is to be observed that natural inclinations are the principles of all supervening inclinations, as stated above (I 60,2). Wherefore the more they follow the inclination of nature, the more strongly do the passions urge to the pursuance of an object. Now nature inclines chiefly to those things that are necessary to it, whether for the maintenance of the individual, such as food, or for the maintenance of the species, such as venereal acts, the pleasures of which pertain to the touch. Therefore continence and incontinence refer properly to desires for pleasures of touch.

Reply to Objection: 1. Just as temperance may be used in a general sense in connection with any matter; but is properly applied to that matter wherein it is best for man to be curbed: so, too, continence properly speaking regards that matter wherein it is best and most difficult to contain oneself, namely desires for pleasures of touch, and yet in a general sense and relatively may be applied to any other matter: and in this sense Ambrose speaks of continence.
2. Properly speaking we do not speak of continence in relation to fear, but rather of firmness of mind which fortitude implies. As to anger, it is true that it begets an impulse to the pursuit of something, but this impulse follows an apprehension of the soul---in so far as a man apprehends that someone has injured him---rather than an inclination of nature. Wherefore a man may be said to be continent of anger, relatively but not simply.
3. External goods, such as honors, riches and the like, as the Philosopher says (Ethic. vii, 4), seem to be objects of choice in themselves indeed, but not as being necessary for the maintenance of nature. Wherefore in reference to such things we speak of a person as being continent or incontinent, not simply, but relatively, by adding that they are continent or incontinent in regard to wealth, or honor and so forth. Hence Tully either understood continence in a general sense, as including relative continence, or understood cupidity in a restricted sense as denoting desire for pleasures of touch.
4. Venereal pleasures are more vehement than pleasures of the palate: wherefore we are wont to speak of continence and incontinence in reference to venereal matters rather than in reference to food; although according to the Philosopher they are applicable to both.
5. Continence is a good of the human reason: wherefore it regards those passions which can be connatural to man. Hence the Philosopher says (Ethic. vii, 5) that "if a man were to lay hold of a child with desire of eating him or of satisfying an unnatural passion whether he follow up his desire or not, he is said to be continent [*See Article [4]], not absolutely, but relatively."

Whether the subject of continence is the concupiscible power?

Objection: 1. It would seem that the subject of continence is the concupiscible power. For the subject of a virtue should be proportionate to the virtue's matter. Now the matter of continence, as stated (Article [2]), is desires for the pleasures of touch, which pertain to the concupiscible power. Therefore continence is in the concupiscible power.
2. Further, "Opposites are referred to one same thing" [*Categ. viii]. But incontinence is in the concupiscible, whose passions overcome reason, for Andronicus says [*De Affectibus] that "incontinence is the evil inclination of the concupiscible, by following which it chooses wicked pleasures in disobedience to reason." Therefore continence is likewise in the concupiscible.
3. Further, the subject of a human virtue is either the reason, or the appetitive power, which is divided into the will, the concupiscible and the irascible. Now continence is not in the reason, for then it would be an intellectual virtue; nor is it in the will, since continence is about the passions which are not in the will; nor again is it in the irascible, because it is not properly about the passions of the irascible, as stated above (Article [2], ad 2). Therefore it follows that it is in the concupiscible.

On the contrary Every virtue residing in a certain power removes the evil act of that power. But continence does not remove the evil act of the concupiscible: since "the continent man has evil desires," according to the Philosopher (Ethic. vii, 9). Therefore continence is not in the concupiscible power.
I answer that Every virtue while residing in a subject, makes that subject have a different disposition from that which it has while subjected to the opposite vice. Now the concupiscible has the same disposition in one who is continent and in one who is incontinent, since in both of them it breaks out into vehement evil desires. Wherefore it is manifest that continence is not in the concupiscible as its subject. Again the reason has the same disposition in both, since both the continent and the incontinent have right reason, and each of them, while undisturbed by passion, purposes not to follow his unlawful desires. Now the primary difference between them is to be found in their choice: since the continent man, though subject to vehement desires, chooses not to follow them, because of his reason; whereas the incontinent man chooses to follow them, although his reason forbids. Hence continence must needs reside in that power of the soul, whose act it is to choose; and that is the will, as stated above (I-II 13,1).

Reply to Objection: 1. Continence has for its matter the desires for pleasures of touch, not as moderating them (this belongs to temperance which is in the concupiscible), but its business with them is to resist them. For this reason it must be in another power, since resistance is of one thing against another.
2. The will stands between reason and the concupiscible, and may be moved by either. In the continent man it is moved by the reason, in the incontinent man it is moved by the concupiscible. Hence continence may be ascribed to the reason as to its first mover, and incontinence to the concupiscible power: though both belong immediately to the will as their proper subject.
3. Although the passions are not in the will as their subject, yet it is in the power of the will to resist them: thus it is that the will of the continent man resists desires.

Whether continence is better than temperance?

Objection: 1. It would seem that continence is better than temperance. For it is written (Si 26,20): "No price is worthy of a continent soul." Therefore no virtue can be equalled to continence.
2. Further, the greater the reward a virtue merits, the greater the virtue. Now continence apparently merits the greater reward; for it is written (2Tm 2,5): "He . . . is not crowned, except he strive lawfully," and the continent man, since he is subject to vehement evil desires, strives more than the temperate man, in whom these things are not vehement. Therefore continence is a greater virtue than temperance.
3. Further, the will is a more excellent power than the concupiscible. But continence is in the will, whereas temperance is in the concupiscible, as stated above (Article [3]). Therefore continence is a greater virtue than temperance.

On the contrary Tully (De Invent. Rhet. ii, 54) and Andronicus [*De Affectibus] reckon continence to be annexed to temperance, as to a principal virtue.
I answer that As stated above (Article [1]), continence has a twofold signification. In one way it denotes cessation from all venereal pleasures; and if continence be taken in this sense, it is greater than temperance considered absolutely, as may be gathered from what we said above (Question [152], Article [5]) concerning the preeminence of virginity over chastity considered absolutely. In another way continence may be taken as denoting the resistance of the reason to evil desires when they are vehement in a man: and in this sense temperance is far greater than continence, because the good of a virtue derives its praise from that which is in accord with reason. Now the good of reason flourishes more in the temperate man than in the continent man, because in the former even the sensitive appetite is obedient to reason, being tamed by reason so to speak, whereas in the continent man the sensitive appetite strongly resists reason by its evil desires. Hence continence is compared to temperance, as the imperfect to the perfect.

Reply to Objection: 1. The passage quoted may be understood in two ways. First in reference to the sense in which continence denotes abstinence from all things venereal: and thus it means that "no price is worthy of a continent soul," in the genus of chastity the fruitfulness of the flesh is the purpose of marriage is equalled to the continence of virginity or of widowhood, as stated above (Question [152], Articles [4],5). Secondly it may be understood in reference to the general sense in which continence denotes any abstinence from things unlawful: and thus it means that "no price is worthy of a continent soul," because its value is not measured with gold or silver, which are appreciable according to weight.
2. The strength or weakness of concupiscence may proceed from two causes. For sometimes it is owing to a bodily cause: because some people by their natural temperament are more prone to concupiscence than others; and again opportunities for pleasure which inflame the concupiscence are nearer to hand for some people than for others. Such like weakness of concupiscence diminishes merit, whereas strength of concupiscence increases it. on the other hand, weakness or strength of concupiscence arises from a praiseworthy spiritual cause, for instance the vehemence of charity, or the strength of reason, as in the case of a temperate man. In this way weakness of concupiscence, by reason of its cause, increases merit, whereas strength of concupiscence diminishes it.
3. The will is more akin to the reason than the concupiscible power is. Wherefore the good of reason---on account of which virtue is praised by the very fact that it reaches not only to the will but also to the concupiscible power, as happens in the temperate man---is shown to be greater than if it reach only to the will, as in the case of one who is continent.


We must now consider incontinence: and under this head there are four points of inquiry:

(1) Whether incontinence pertains to the soul or to the body?

(2) Whether incontinence is a sin?

(3) The comparison between incontinence and intemperance;

(4) Which is the worse, incontinence in anger, or incontinence in desire?

Whether incontinence pertains to the soul or to the body?

Objection: 1. It would seem that incontinence pertains not to the soul but to the body. For sexual diversity comes not from the soul but from the body. Now sexual diversity causes diversity of incontinence: for the Philosopher says (Ethic. vii, 5) that women are not described either as continent or as incontinent. Therefore incontinence pertains not to the soul but to the body.
2. Further, that which pertains to the soul does not result from the temperament of the body. But incontinence results from the bodily temperament: for the Philosopher says (Ethic. vii, 7) that "it is especially people of a quick or choleric and atrabilious temper whose incontinence is one of unbridled desire." Therefore incontinence regards the body.
3. Further, victory concerns the victor rather than the vanquished. Now a man is said to be incontinent, because "the flesh lusteth against the spirit," and overcomes it. Therefore incontinence pertains to the flesh rather than to the soul.

On the contrary Man differs from beast chiefly as regards the soul. Now they differ in respect of continence and incontinence, for we ascribe neither continence nor incontinence to the beasts, as the Philosopher states (Ethic. vii, 3). Therefore incontinence is chiefly on the part of the soul.
I answer that Things are ascribed to their direct causes rather than to those which merely occasion them. Now that which is on the part of the body is merely an occasional cause of incontinence; since it is owing to a bodily disposition that vehement passions can arise in the sensitive appetite which is a power of the organic body. Yet these passions, however vehement they be, are not the sufficient cause of incontinence, but are merely the occasion thereof, since, so long as the use of reason remains, man is always able to resist his passions. If, however, the passions gain such strength as to take away the use of reason altogether---as in the case of those who become insane through the vehemence of their passions---the essential conditions of continence or incontinence cease, because such people do not retain the judgment of reason, which the continent man follows and the incontinent forsakes. From this it follows that the direct cause of incontinence is on the part of the soul, which fails to resist a passion by the reason. This happens in two ways, according to the Philosopher (Ethic. vii, 7): first, when the soul yields to the passions, before the reason has given its counsel; and this is called "unbridled incontinence" or "impetuosity": secondly, when a man does not stand to what has been counselled, through holding weakly to reason's judgment; wherefore this kind of incontinence is called "weakness." Hence it is manifest that incontinence pertains chiefly to the soul.

Reply to Objection: 1. The human soul is the form of the body, and has certain powers which make use of bodily organs. The operations of these organs conduce somewhat to those operations of the soul which are accomplished without bodily instruments, namely to the acts of the intellect and of the will, in so far as the intellect receives from the senses, and the will is urged by passions of the sensitive appetite. Accordingly, since woman, as regards the body, has a weak temperament, the result is that for the most part, whatever she holds to, she holds to it weakly; although in /rare cases the opposite occurs, according to Pr 31,10, "Who shall find a valiant woman?" And since small and weak things "are accounted as though they were not" [*Aristotle, Phys. ii, 5] the Philosopher speaks of women as though they had not the firm judgment of reason, although the contrary happens in some women. Hence he states that "we do not describe women as being continent, because they are vacillating" through being unstable of reason, and "are easily led" so that they follow their passions readily.
2. It is owing to the impulse of passion that a man at once follows his passion before his reason counsels him. Now the impulse of passion may arise either from its quickness, as in bilious persons [*Cf. I-II 46,5], or from its vehemence, as in the melancholic, who on account of their earthy temperament are most vehemently aroused. Even so, on the other hand, a man fails to stand to that which is counselled, because he holds to it in weakly fashion by reason of the softness of his temperament, as we have stated with regard to woman (ad 1). This is also the case with phlegmatic temperaments, for the same reason as in women. And these results are due to the fact that the bodily temperament is an occasional but not a sufficient cause of incontinence, as stated above.
3. In the incontinent man concupiscence of the flesh overcomes the spirit, not necessarily, but through a certain negligence of the spirit in not resisting strongly.

Summa Th. II-II EN Qu.154 a.10