Part III (Secunda Secundae) Part 214 (2/2)

_On the contrary,_ Gregory (Moral. x.x.xi, 45) a.s.signs these daughters to gluttony.

_I answer that,_ As stated above (AA. 1, 2, 3), gluttony consists properly in an immoderate pleasure in eating and drinking. Wherefore those vices are reckoned among the daughters of gluttony, which are the results of eating and drinking immoderately. These may be accounted for either on the part of the soul or on the part of the body. On the part of the soul these results are of four kinds. First, as regards the reason, whose keenness is dulled by immoderate meat and drink, and in this respect we reckon as a daughter of gluttony, ”dullness of sense in the understanding,” on account of the fumes of food disturbing the brain. Even so, on the other hand, abstinence conduces to the penetrating power of wisdom, according to Eccles.

2:3, ”I thought in my heart to withdraw my flesh from wine, that I might turn my mind in wisdom.” Secondly, as regards the appet.i.te, which is disordered in many ways by immoderation in eating and drinking, as though reason were fast asleep at the helm, and in this respect ”unseemly joy” is reckoned, because all the other inordinate pa.s.sions are directed to joy or sorrow, as stated in _Ethic._ ii, 5.

To this we must refer the saying of 3 Esdr. 3:20, that ”wine ...

gives every one a confident and joyful mind.” Thirdly, as regards inordinate words, and thus we have ”loquaciousness,” because as Gregory says (Pastor. iii, 19), ”unless gluttons were carried away by immoderate speech, that rich man who is stated to have feasted sumptuously every day would not have been so tortured in his tongue.”

Fourthly, as regards inordinate action, and in this way we have ”scurrility,” i.e. a kind of levity resulting from lack of reason, which is unable not only to bridle the speech, but also to restrain outward behavior. Hence a gloss on Eph. 5:4, ”Or foolish talking or scurrility,” says that ”fools call this geniality--i.e. jocularity, because it is wont to raise a laugh.” Both of these, however, may be referred to the words which may happen to be sinful, either by reason of excess which belongs to ”loquaciousness,” or by reason of unbecomingness, which belongs to ”scurrility.”

On the part of the body, mention is made of ”uncleanness,” which may refer either to the inordinate emission of any kind of superfluities, or especially to the emission of the s.e.m.e.n. Hence a gloss on Eph.

5:3, ”But fornication and all uncleanness,” says: ”That is, any kind of incontinence that has reference to l.u.s.t.”

Reply Obj. 1: Joy in the act or end of sin results from every sin, especially the sin that proceeds from habit, but the random riotous joy which is described as ”unseemly” arises chiefly from immoderate partaking of meat or drink. In like manner, we reply that dullness of sense as regards matters of choice is common to all sin, whereas dullness of sense in speculative matters arises chiefly from gluttony, for the reason given above.

Reply Obj. 2: Although it does one good to vomit after eating too much, yet it is sinful to expose oneself to its necessity by immoderate meat or drink. However, it is no sin to procure vomiting as a remedy for sickness if the physician prescribes it.

Reply Obj. 3: Scurrility proceeds from the act of gluttony, and not from the l.u.s.tful act, but from the l.u.s.tful will: wherefore it may be referred to either vice.

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QUESTION 149

OF SOBRIETY (In Four Articles)

We must now consider sobriety and the contrary vice, namely drunkenness. As regards sobriety there are four points of inquiry:

(1) What is the matter of sobriety?

(2) Whether it is a special virtue?

(3) Whether the use of wine is lawful?

(4) To whom especially is sobriety becoming?

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FIRST ARTICLE [II-II, Q. 149, Art. 1]

Whether Drink Is the Matter of Sobriety?

Objection 1: It would seem that drink is not the matter proper to sobriety. For it is written (Rom. 12:3): ”Not to be more wise than it behooveth to be wise, but to be wise unto sobriety.” Therefore sobriety is also about wisdom, and not only about drink.

Obj. 2: Further, concerning the wisdom of G.o.d, it is written (Wis.

8:7) that ”she teacheth sobriety [Douay: 'temperance'], and prudence, and justice, and fort.i.tude,” where sobriety stands for temperance.

Now temperance is not only about drink, but also about meat and s.e.xual matters. Therefore sobriety is not only about drink.

Obj. 3: Further, sobriety would seem to take its name from ”measure”

[*_Bria,_ a measure, a cup; Cf. Facciolati and Forcellini's _Lexicon_]. Now we ought to be guided by the measure in all things appertaining to us: for it is written (t.i.tus 2:12): ”We should live soberly and justly and G.o.dly,” where a gloss remarks: ”Soberly, in ourselves”; and (1 Tim. 2:9): ”Women ... in decent apparel, adorning themselves with modesty and sobriety.” Consequently it would seem that sobriety regards not only the interior man, but also things appertaining to external apparel. Therefore drink is not the matter proper to sobriety.

_On the contrary,_ It is written (Ecclus. 31:32): ”Wine taken with sobriety is equal life to men; if thou drink it moderately, thou shalt be sober.”

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