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Objection 1: It would seem that six daughters are unfittingly
assigned to gluttony, to wit, "unseemly joy, scurrility,
uncleanness, loquaciousness, and dullness of mind as regards the
understanding." For unseemly joy results from every sin, according
to Prov. 2:14, "Who are glad when they have done evil, and
rejoice in most wicked things." Likewise dullness of mind is
associated with every sin, according to Prov. 14:22, "They
err that work evil." Therefore they are unfittingly reckoned to be
daughters of gluttony.
Objection 2: Further, the uncleanness which is particularly the
result of gluttony would seem to be connected with vomiting, according
to Is. 28:8, "All tables were full of vomit and filth." But
this seems to be not a sin but a punishment; or even a useful thing
that is a matter of counsel, according to Ecclus. 31:25, "If
thou hast been forced to eat much, arise, go out, and vomit; and it
shall refresh thee." Therefore it should not be reckoned among the
daughters of gluttony.
Objection 3: Further, Isidore (Questions. in Deut. xvi)
reckons scurrility as a daughter of lust. Therefore it should not be
reckoned among the daughters of gluttony.
On the contrary, Gregory (Moral. xxxi, 45) assigns these
daughters to gluttony.
I answer that, As stated above (Articles 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. appetite, 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 passions are directed to joy or sorrow, as stated in
Ethic. ii, 5. To this we must refer the saying of 3 Esdra
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 semen. Hence a
gloss on Eph. 5:3, "But fornication and all uncleanness,"
says: "That is, any kind of incontinence that has reference to
lust."
Reply to Objection 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 to Objection 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 to Objection 3: Scurrility proceeds from the act of
gluttony, and not from the lustful act, but from the lustful will:
wherefore it may be referred to either vice.
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