niel mourned the days of three weeks, I
ate no desirable bread, and neither flesh nor wine entered my mouth,
neither was I anointed with ointment." Therefore insensibility is not
a sin.

Obj. 2: Further, "man's good is to be in accord with reason,"
according to Dionysius (Div. Nom. iv). Now abstinence from all
pleasures of touch is most conducive to man's progress in the good of
reason: for it is written (Dan. 1:17) that "to the children" who took
pulse for their food (Dan. 1:12), "God gave knowledge, and
understanding in every book and wisdom." Therefore insensibility,
which rejects these pleasures altogether, is not sinful.

Obj. 3: Further, that which is a very effective means of avoiding sin
would seem not to be sinful. Now the most effective remedy in
avoiding sin is to shun pleasures, and this pertains to
insensibility. For the Philosopher says (Ethic. ii, 9) that "if we
deny ourselves pleasures we are less liable to sin." Therefore there
is nothing vicious in insensibility.

_On the contrary,_ Nothing save vice is opposed to virtue. Now
insensibility is opposed to the virtue of temperance according to the
Philosopher (Ethic. ii, 7; iii, 11). Therefore insensibility is a
vice.

_I answer that,_ Whatever is contrary to the natural order is
vicious. Now nature has introduced pleasure into the operations that
are necessary for man's life. Wherefore the natural order requires
that man should make use of these pleasures, in so far as they are
necessary for man's well-being, as regards the preservation either of
the individual or of the species. Accordingly, if anyone were to
reject pleasure to the extent of omitting things that are necessary
for nature's preservation, he would sin, as acting counter to the
order of nature. And this pertains to the vice of insensibility.

It must, however, be observed that it is sometimes praiseworthy, and
even necessary for the sake of an end, to abstain from such pleasures
as result from these operations. Thus, for the sake of the body's
health, certain persons refrain from pleasures of meat, drink, and
sex; as also for the fulfilment of certain engagements: thus athletes
and soldiers have to deny themselves many pleasures, in order to
fulfil their respective duties. In like manner penitents, in order to
recover health of soul, have recourse to abstinence from pleasures,
as a kind of diet, and those who are desirous of giving themselves up
to contemplation and Divine things nee