Part III (Secunda Secundae) Part 215 (2/2)

Reply Obj. 2: The Apostle does not declare simply that it is good to abstain from wine, but that it is good in the case where this would give scandal to certain people.

Reply Obj. 3: Christ withdraws us from some things as being altogether unlawful, and from others as being obstacles to perfection. It is in the latter way that he withdraws some from the use of wine, that they may aim at perfection, even as from riches and the like.

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FOURTH ARTICLE [II-II, Q. 149, Art. 4]

Whether Sobriety Is More Requisite in Persons of Greater Standing?

Objection 1: It would seem that sobriety is more requisite in persons of greater standing. For old age gives a man a certain standing; wherefore honor and reverence are due to the old, according to Lev.

19:32, ”Rise up before the h.o.a.ry head, and honor the person of the aged man.” Now the Apostle declares that old men especially should be exhorted to sobriety, according to t.i.tus 2:2, ”That the aged man be sober.” Therefore sobriety is most requisite in persons of standing.

Obj. 2: Further, a bishop has the highest degree in the Church: and the Apostle commands him to be sober, according to 1 Tim. 3:2, ”It behooveth ... a bishop to be blameless, the husband of one wife, sober, prudent,” etc. Therefore sobriety is chiefly required in persons of high standing.

Obj. 3: Further, sobriety denotes abstinence from wine. Now wine is forbidden to kings, who hold the highest place in human affairs: while it is allowed to those who are in a state of affliction, according to Prov. 31:4, ”Give not wine to kings,” and further on (Prov. 31:6), ”Give strong drink to them that are sad, and wine to them that are grieved in mind.” Therefore sobriety is more requisite in persons of standing.

_On the contrary,_ The Apostle says (1 Tim. 3:11): ”The women in like manner, chaste ... sober,” etc., and (t.i.tus 2:6) ”Young men in like manner exhort that they be sober.”

_I answer that,_ Virtue includes relations.h.i.+p to two things, to the contrary vices which it removes, and to the end to which it leads.

Accordingly a particular virtue is more requisite in certain persons for two reasons. First, because they are more p.r.o.ne to the concupiscences which need to be restrained by virtue, and to the vices which are removed by virtue. In this respect, sobriety is most requisite in the young and in women, because concupiscence of pleasure thrives in the young on account of the heat of youth, while in women there is not sufficient strength of mind to resist concupiscence. Hence, according to Valerius Maximus [*Dict. Fact.

Memor. ii, 1] among the ancient Romans women drank no wine. Secondly, sobriety is more requisite in certain persons, as being more necessary for the operations proper to them. Now immoderate use of wine is a notable obstacle to the use of reason: wherefore sobriety is specially prescribed to the old, in whom reason should be vigorous in instructing others: to bishops and all ministers of the Church, who should fulfil their spiritual duties with a devout mind; and to kings, who should rule their subjects with wisdom.

This suffices for the Replies to the Objections.

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QUESTION 150

OF DRUNKENNESS (In Four Articles)

We must now consider drunkenness. Under this head there are four points of inquiry:

(1) Whether drunkenness is a sin?

(2) Whether it is a mortal sin?

(3) Whether it is the most grievous sin?

(4) Whether it excuses from sin?

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FIRST ARTICLE [II-II, Q. 150, Art. 1]

Whether Drunkenness Is a Sin?

Objection 1: It would seem that drunkenness is not a sin. For every sin has a corresponding contrary sin, thus timidity is opposed to daring, and presumption to pusillanimity. But no sin is opposed to drunkenness. Therefore drunkenness is not a sin.

Obj. 2: Further, every sin is voluntary [*Augustine, De Vera Relig.

xiv]. But no man wishes to be drunk, since no man wishes to be deprived of the use of reason. Therefore drunkenness is not a sin.

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