his way incontinence is a sin, not from the
fact that one gives way to wicked desires, but because one fails to
observe the mode of reason even in the desire for things that are of
themselves desirable.

Thirdly, incontinence is said to be about a matter, not properly, but
metaphorically, for instance about the desires for things of which
one cannot make an evil use, such as the desire for virtue. A man may
be said to be incontinent in these matters metaphorically, because
just as the incontinent man is entirely led by his evil desire, even
so is a man entirely led by his good desire which is in accord with
reason. Such like incontinence is no sin, but pertains to the
perfection of virtue.

Reply Obj. 1: Man can avoid sin and do good, yet not without God's
help, according to John 15:5: "Without Me you can do nothing."
Wherefore the fact that man needs God's help in order to be
continent, does not show incontinence to be no sin, for, as stated in
_Ethic._ iii, 3, "what we can do by means of a friend we do, in a
way, ourselves."

Reply Obj. 2: The judgment of reason is overcome in the incontinent
man, not necessarily, for then he would commit no sin, but through a
certain negligence on account of his not standing firm in resisting
the passion by holding to the judgment formed by his reason.

Reply Obj. 3: This argument takes incontinence metaphorically and not
properly.
_______________________

THIRD ARTICLE [II-II, Q. 156, Art. 3]

Whether the Incontinent Man Sins More Gravely Than the Intemperate?

Objection 1: It would seem that the incontinent man sins more gravely
than the intemperate. For, seemingly, the more a man acts against his
conscience, the more gravely he sins, according to Luke 12:47, "That
servant who knew the will of his lord . . . and did not . . . shall
be beaten with many stripes." Now the incontinent man would seem to
act against his conscience more than the intemperate because,
according to _Ethic._ vii, 3, the incontinent man, though knowing how
wicked are the things he desires, nevertheless acts through passion,
whereas the intemperate man judges what he desires to be good.
Therefore the incontinent man sins more gravely than the intemperate.

Obj. 2: Further, apparently, the graver a sin is, the more incurable
it is: wherefore the sins against the Holy Ghost, being most grave,
are declared to be unpardonable. Now the sin of incontinence would
appear to be more incurable than the sin of