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?
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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.

Obj. 2: Further, Augustine says (Confess. x, 11) addressing himself
to God: "This hast Thou taught me, that I should set myself to take
food as physic." Now it belongs not to virtue, but to the medical art
to regulate medicine. Therefore, in like manner, to regulate one's
food, which belongs to abstinence, is an act not of virtue but of art.

Obj. 3: Further, every virtue "observes the mean," as stated in
_Ethic._ ii, 6, 7. But abstinence seemingly inclines not to the mean
but to deficiency, since it denotes retrenchment. Therefore
abstinence is not a virtue.

Obj. 4: Further, no virtue excludes another virtue. But abstinence
excludes patience: for Gregory says (Pastor. iii, 19) that
"impatience not unfrequently dislodges the abstainer's mind from its
peaceful seclusion." Likewise he says (Pastor. iii, 19) that
"sometimes the sin of pride pierces the thoughts of the abstainer,"
so that abstinence excludes humility. Therefore abstinence is not a
virtue.

_On the contrary,_ It is written (2 Pet. 1:5, 6): "Join with your
faith virtue, and with virtue knowledge, and with knowledge
abstinence"; where abstinence is numbered among other virtues.
Therefore abstinence is a virtue.

_I answer that,_ Abstinence by its very name denotes retrenchment of
food. Hence the term abstinence may be taken in two ways. First, as
denoting retrenchment of food absolutely, and in this way it
signifies neither a virtue nor a virtuous act, but something
indifferent. Secondly, it may be taken as regulated by reason, and
then it signifies either a virtuous habit or a virtuous act. This is
the meaning of Peter's words quoted above, where he says that we
ought "to join abstinence with knowledge," namel