Reply Obj. 3: Greater honor is due to justice and fortitude than to temperance, because they excel in the point of a greater good: yet greater honor is due to temperance, because the vices which it holds in check are the most deserving of reproach, as stated above. Thus honesty is more to be ascribed to temperance according to the rule given by the Apostle (1 Cor. 12:23) when he says that "our uncomely parts have more abundant comeliness," which, namely, destroys whatever is uncomely. _______________________
QUESTION 146
OF ABSTINENCE
(In Two Articles)
We must now consider the subjective parts of temperance: first, those which are about pleasures of food; secondly, those which are about pleasures of sex. The first consideration will include abstinence, which is about meat and drink, and sobriety, which is specifically about drink.
With regard to abstinence three points have to be considered: (1) Abstinence itself; (2) its act which is fasting; (3) its opposite vice which is gluttony. Under the first head there are two points of inquiry:
(1) Whether abstinence is a virtue?
(2) Whether it is a special virtue? _______________________
FIRST ARTICLE [II-II, Q. 146, Art. 1]
Whether Abstinence Is a Virtue?
Objection 1: It seems that abstinence is not a virtue. For the Apostle says (1 Cor. 4:20): "The kingdom of God is not in speech but in power (virtute)." Now the kingdom of God does not consist in abstinence, for the Apostle says (Rom. 14:17): "The kingdom of God is not meat and drink," where a gloss [*Cf. St. Augustine, QQ. Evang. ii, qu. 11] observes that "justice consists neither in abstaining nor in eating." Therefore abstinence is not a virtue.