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 God, it is written (Wis.
8:7) that "she teacheth sobriety [Douay: 'temperance'], 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.
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 (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 (Q. 123, A. 2; Q. 141, A. 2) with regard to fortitude and
temperance.
Reply Obj. 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 Obj. 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 Obj. 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.
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