Reply Obj. 4: In the case of an art directed to the production of goods which men cannot use without sin, it follows that the workmen sin in making such things, as directly affording others an occasion of sin; for instance, if a man were to make idols or anything pertaining to idolatrous worship. But in the case of an art the products of which may be employed by man either for a good or for an evil use, such as swords, arrows, and the like, the practice of such an art is not sinful. These alone should be called arts; wherefore Chrysostom says [*Hom. xlix super Matth.]: "The name of art should be applied to those only which contribute towards and produce necessaries and mainstays of life." In the case of an art that produces things which for the most part some people put to an evil use, although such arts are not unlawful in themselves, nevertheless, according to the teaching of Plato, they should be extirpated from the State by the governing authority. Accordingly, since women may lawfully adorn themselves, whether to maintain the fitness of their estate, or even by adding something thereto, in order to please their husbands, it follows that those who make such means of adornment do not sin in the practice of their art, except perhaps by inventing means that are superfluous and fantastic. Hence Chrysostom says (Super Matth.) that "even the shoemakers' and clothiers' arts stand in need of restraint, for they have lent their art to lust, by abusing its needs, and debasing art by art." _______________________
QUESTION 170
OF THE PRECEPTS OF TEMPERANCE
(In Two Articles)
We must next consider the precepts of temperance:
(1) The precepts of temperance itself;
(2) The precepts of its parts. _______________________
FIRST ARTICLE [II-II, Q. 170, Art. 1]
Whether the Precepts of Temperance Are Suitably Given in the Divine
Law?
Objection 1: It would seem that the precepts of temperance are unsuitably given in the Divine law. Because fortitude is a greater virtue than temperance, as stated above (Q. 123, A. 12; Q. 141, A. 8; I-II, Q. 66, A. 4). Now there is no precept of fortitude among the precepts of the decalogue, which are the most important among the precepts of the Law. Therefore it was unfitting to include among the precepts of the decalogue the prohibition of adultery, which is contrary to temperance, as stated above (Q. 154, AA. 1, 8).
Obj. 2: Further, temperance is not only about venereal matters, but also about pleasures of meat and drink. Now the precepts of the decalogue include no prohibition of a vice pertaining to pleasures of meat and drink, or to any other species of lust. Neither, therefore, should they include a precept prohibiting adultery, which pertains to venereal pleasure.