*Vulg.: 'your members which are upon the earth,
fornication . . concupiscence'], etc. Therefore intemperance is not a
childish sin.

_On the contrary,_ The Philosopher says (Ethic. iii, 12) that "we
apply the term intemperance* to childish faults." [*_Akolasia_ which
Aristotle refers to _kolazo_ to punish, so that its original sense
would be 'impunity' or 'unrestraint.']

_I answer that,_ A thing is said to be childish for two reasons.
First, because it is becoming to children, and the Philosopher does
not mean that the sin of intemperance is childish in this sense.
Secondly. by way of likeness, and it is in this sense that sins of
intemperance are said to be childish. For the sin of intemperance is
one of unchecked concupiscence, which is likened to a child in three
ways. First, as regards that which they both desire, for like a child
concupiscence desires something disgraceful. This is because in human
affairs a thing is beautiful according as it harmonizes with reason.
Wherefore Tully says (De Offic. i, 27) under the heading "Comeliness
is twofold," that "the beautiful is that which is in keeping with
man's excellence in so far as his nature differs from other animals."
Now a child does not attend to the order of reason; and in like
manner "concupiscence does not listen to reason," according to
_Ethic._ vii, 6. Secondly, they are alike as to the result. For a
child, if left to his own will, becomes more self-willed: hence it is
written (Ecclus. 30:8): "A horse not broken becometh stubborn, and a
child left to himself will become headstrong." So, too,
concupiscence, if indulged, gathers strength: wherefore Augustine
says (Confess. viii, 5): "Lust served became a custom, and custom not
resisted became necessity." Thirdly, as to the remedy which is
applied to both. For a child is corrected by being restrained; hence
it is written (Prov. 23:13, 14): "Withhold not correction from a
child . . . Thou shalt beat him with a rod, and deliver his soul from
Hell." In like manner by resisting concupiscence we moderate it
according to the demands of virtue. Augustine indicates this when he
says (Music. vi, 11) that if the mind be lifted up to spiritual
things, and remain fixed "thereon, the impulse of custom," i.e.
carnal concupiscence, "is broken, and being suppressed is gradually
weakened: for it was stronger when we followed it, and though not
wholly destroyed, it is certainly less strong when we curb it." Hence
the Philosop