CONTINENCE
*Continenta* from *contineo* (with *cum* and *teneo*) in its primary etymological sense signifies the very act of restraining oneself within the limits that reason dictates, without transgressing into illicit matters. Thus, it is abstinence from illicit things (*dev'apre*), not only external but also internal. By virtue of this disposition, as Cicero says, “cupiditas consilii gubernatione regitur” (Cicero, *Invent.*, II, 54, 164). And since our strongest concupiscences are those nourished by desires for food and venereal satisfaction, continence in a narrower sense is the disposition to resist our disordered appetites in this domain. Thus, as St. Thomas teaches (*Sum. Theol.*, 2-2a, q. 145, a. un.), continence is connected with the virtue of temperance and has as its material object the appetites that draw man toward sensual pleasures, and as its formal object the containment of these appetites within the limits of reason (loc. cit., q. 141, a. 1, 2; q. 155, a. 1 ff.).
Usually, however, by continence is meant only complete abstention from carnal pleasures, as in St. Paul (1 Cor. 7, 9). So understood, continence merges with chastity and finds its most perfect expression in the state of one who irrevocably vows both inner and outer chastity.
St. Thomas, in his understanding, depends on Cassian, whereby the concept of chastity is linked to that of *apatheia*, in keeping with the rudimentary physiology of the time. The impossibility of disturbance, the tranquility of heart and spirit, constitute the pinnacle of monastic perfection.
The acquisition of virtues will not be perfect unless the monk attains the virtue and rejoices in it with impassivity. Thus, in the matter under discussion, “as long as some attraction for pleasure remains, one is not chaste but continent” (Collat., II, cap. 10: PL 49, 888). The struggle against the flesh and the uncertainty of victory cannot be confused with perfect chastity, which is “inalterable tranquility” (op. cit., II, cap. 11: ibid., 889-90).
Even in the Thomistic conception, continence is not a virtue in the full sense, but has the character of a virtue insofar as it indicates firmness of soul. For it savors of imperfection to feel the motions of concupiscence, even while resisting them, whereas the perfection of virtue is found in chastity, when these motions become rare through the subjugation of the sensitive appetite to reason.
1) Continence is therefore a rather mobile habit, not seated in the concupiscible appetite, but in the will, which through continence is disposed to resist the inordinate desires by which the incontinent is dominated (loc. cit., q. 155, a. 3).
2) It orders the concupiscences proper to touch, not as a moderator of them (which is proper to the virtue of temperance), but as an animator of resistance (loc. cit., ad 1, 3).
3) Consequently, continence differs from temperance as the imperfect differs from the perfect and complete. The man who possesses the virtue of temperance has subjected his concupiscible appetite to reason; the continent man resists, but does not have full control over that same appetite (loc. cit., a. 4).
To continence is opposed incontinence, which occurs:
a) when the will yields to passion before taking counsel from reason, and the concupiscence is not checked either through excessive haste or through the vehemence of passion;
b) when a man is inconstant in those things that reason has counselled and upon which it has pronounced judgment, and then fails through weakness.
Incontinence is a sin for a twofold reason: because the incontinent man departs from what is according to reason and moreover immerses himself in illicit satisfactions.
Incontinence, however, is a lesser sin than lust, because lust is a more grievous sin in relation to the integrity of the person (loc. cit., ad 2).
To remain continent, it is necessary to employ the means requisite for chastity, since continence is the way to chastity (v.). Moreover, it is useful and necessary to cultivate a sense of all that is great, strong, and pure in every sphere of spiritual life, to cultivate the will toward good; to make this will resolute, independent, and tenacious; in particular, to present the ideal of a truly chaste life as a great value in life. It is also necessary to cultivate a delicate sense of shame, an instinctive modesty, which is not the secret reserve of a sick soul, but the respect for one’s own body that proceeds from a healthy soul.
For periodic continence, see OGINO-KNAUS-SMULDERS (theory of).
A. Sidluskaitė, *La psicologia dell’età evolutiva*, Milano 1945; B. M. Merkelbach, *Summa theologiae moralis*, 5th ed., III, Paris 1947, nn. 1020-32, pp. 961-64; L. Guarnero, *L’età difficile*, Torino 1948; A. Niedermeyer, *Handbuch der speziellen Pastoralmedizin*, I: *Das menschliche Sexualleben*, Vienna 1949.