|
Objection 1: It would seem that drink is not the matter proper to
sobriety. For it is written (Rm. 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.
Objection 2: Further, concerning the wisdom of God, it is written
(Wis. 8:7) that "she teacheth sobriety, and prudence, and
justice, and fortitude," where sobriety stands for temperance. Now
temperance is not only about drink, but also about meat and sexual
matters. Therefore sobriety is not only about drink.
Objection 3: Further, sobriety would seem to take its name from
"measure" ['bria']. Now we ought to be guided by the measure in
all things appertaining to us: for it is written (Titus 2:12):
"We should live soberly and justly and godly," 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."
I answer that, When a virtue is denominated from some condition
common to the virtues, the matter specially belonging to it is that in
which it is most difficult and most commendable to satisfy that
condition of virtue: thus fortitude is about dangers of death, and
temperance about pleasures of touch. Now sobriety takes its name from
"measure," for a man is said to be sober because he observes the
"bria," i.e. the measure. Wherefore sobriety lays a special claim
to that matter wherein /the observance of the measure is most deserving
of praise. Such matter is the drinking of intoxicants, because the
measured use thereof is most profitable, while immoderate excess
therein is most harmful, since it hinders the use of reason even more
than excessive eating. Hence it is written (Ecclus.
31:37,38): "Sober drinking is health to soul and body; wine
drunken with excess raiseth quarrels, and wrath and many ruins." For
this reason sobriety is especially concerned with drink, not any kind
of drink, but that which by reason of its volatility is liable to
disturb the brain, such as wine and all intoxicants. Nevertheless,
sobriety may be employed in a general sense so as to apply to any
matter, as stated above (Question 123, Article 2; Question
141, Article 2) with regard to fortitude and temperance.
Reply to Objection 1: Just as the material wine intoxicates a man
as to his body, so too, speaking figuratively, the consideration of
wisdom is said to be an inebriating draught, because it allures the
mind by its delight, according to Ps. 22:5, "My chalice which
inebriateth me, how goodly is it!" Hence sobriety is applied by a
kind of metaphor in speaking of the contemplation of wisdom.
Reply to Objection 2: All the things that belong properly to
temperance are necessary to the present life, and their excess is
harmful. Wherefore it behooves one to apply a measure in all such
things. This is the business of sobriety: and for this reason
sobriety is used to designate temperance. Yet slight excess is more
harmful in drink than in other things, wherefore sobriety is especially
concerned with drink.
Reply to Objection 3: Although a measure is needful in all things,
sobriety is not properly employed in connection with all things, but
only in those wherein there is most need for a measure.
|
|