WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that abstinence is not a special virtue. For every virtue is praiseworthy by itself. But abstinence is not praiseworthy by itself; for Gregory says (Pastor. iii, 19) that "the virtue of abstinence is praised only on account of the other virtues." Therefore abstinence is not a special virtue.

Obj. 2: Further, Augustine [*Fulgentius] says (De Fide ad Pet. xlii) that "the saints abstain from meat and drink, not that any creature of God is evil, but merely in order to chastise the body." Now this belongs to chastity, as its very name denotes. Therefore abstinence is not a special virtue distinct from chastity.

Obj. 3: Further, as man should be content with moderate meat, so should he be satisfied with moderate clothes, according to 1 Tim. 6:8, "Having food, and wherewith to be covered, with these we should be [Vulg.: 'are'] content." Now there is no special virtue in being content with moderate clothes. Neither, therefore, is there in abstinence which moderates food.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fasting is not an act of virtue. For every act of virtue is acceptable to God. But fasting is not always acceptable to God, according to Isa. 58:3, "Why have we fasted and Thou hast not regarded?" Therefore fasting is not an act of virtue.

Obj. 2: Further, no act of virtue forsakes the mean of virtue. Now fasting forsakes the mean of virtue, which in the virtue of abstinence takes account of the necessity of supplying the needs of nature, whereas by fasting something is retrenched therefrom: else those who do not fast would not have the virtue of abstinence. Therefore fasting is not an act of virtue.

Obj. 3: Further, that which is competent to all, both good and evil, is not an act of virtue. Now such is fasting, since every one is fasting before eating. Therefore fasting is not an act of virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fasting is not an act of abstinence. For Jerome [*The quotation is from the Ordinary Gloss, where the reference is lacking] commenting on Matt. 17:20, "This kind of devil" says: "To fast is to abstain not only from food but also from all manner of lusts." Now this belongs to every virtue. Therefore fasting is not exclusively an act of abstinence.

Obj. 2: Further, Gregory says in a Lenten Homily (xvi in Evang.) that "the Lenten fast is a tithe of the whole year." Now paying tithes is an act of religion, as stated above (Q. 87, A. 1). Therefore fasting is an act of religion and not of abstinence.

Obj. 3: Further, abstinence is a part of temperance, as stated above (QQ. 143, 146, A. 1, ad 3). Now temperance is condivided with fortitude, to which it belongs to endure hardships, and this seems very applicable to fasting. Therefore fasting is not an act of abstinence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fasting is not a matter of precept. For precepts are not given about works of supererogation which are a matter of counsel. Now fasting is a work of supererogation: else it would have to be equally observed at all places and times. Therefore fasting is not a matter of precept.

Obj. 2: Further, whoever infringes a precept commits a mortal sin. Therefore if fasting were a matter of precept, all who do not fast would sin mortally, and a widespreading snare would be laid for men.

Obj. 3: Further, Augustine says (De Vera Relig. 17) that "the Wisdom of God having taken human nature, and called us to a state of freedom, instituted a few most salutary sacraments whereby the community of the Christian people, that is, of the free multitude, should be bound together in subjection to one God." Now the liberty of the Christian people seems to be hindered by a great number of observances no less than by a great number of sacraments. For Augustine says (Ad inquis. Januar., Ep. lv) that "whereas God in His mercy wished our religion to be distinguished by its freedom and the evidence and small number of its solemn sacraments, some people render it oppressive with slavish burdens." Therefore it seems that the Church should not have made fasting a matter of precept.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Luke 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church.

Obj. 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast," and further on (Joel 2:16): "Gather together the little ones, and them that suck the breasts." Much more therefore are all others bound to keep the fasts.

Obj. 3: Further, spiritual things should be preferred to temporal, and necessary things to those that are not necessary. Now bodily works are directed to temporal gain; and pilgrimages, though directed to spiritual things, are not a matter of necessity. Therefore, since fasting is directed to a spiritual gain, and is made a necessary thing by the commandment of the Church, it seems that the fasts of the Church ought not to be omitted on account of a pilgrimage, or bodily works.

Obj. 4: Further, it is better to do a thing willingly than through necessity, as stated in 2 Cor. 9:7. Now the poor are wont to fast through necessity, owing to lack of food. Much more therefore ought they to fast willingly.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the times for the Church fast are unfittingly appointed. For we read (Matt. 4) that Christ began to fast immediately after being baptized. Now we ought to imitate Christ, according to 1 Cor. 4:16, "Be ye followers of me, as I also am of Christ." Therefore we ought to fast immediately after the Epiphany when Christ's baptism is celebrated.

Obj. 2: Further, it is unlawful in the New Law to observe the ceremonies of the Old Law. Now it belongs to the solemnities of the Old Law to fast in certain particular months: for it is written (Zech. 8:19): "The fast of the fourth month and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Judah, joy and gladness and great solemnities." Therefore the fast of certain months, which are called Ember days, are unfittingly kept in the Church.

Obj. 3: Further, according to Augustine (De Consensu Evang. ii, 27), just as there is a fast "of sorrow," so is there a fast "of joy." Now it is most becoming that the faithful should rejoice spiritually in Christ's Resurrection. Therefore during the five weeks which the Church solemnizes on account of Christ's Resurrection, and on Sundays which commemorate the Resurrection, fasts ought to be appointed.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that it is not requisite for fasting that one eat but once. For, as stated above (A. 2), fasting is an act of the virtue of abstinence, which observes due quantity of food not less than the number of meals. Now the quantity of food is not limited for those who fast. Therefore neither should the number of meals be limited.

Obj. 2: Further, Just as man is nourished by meat, so is he by drink: wherefore drink breaks the fast, and for this reason we cannot receive the Eucharist after drinking. Now we are not forbidden to drink at various hours of the day. Therefore those who fast should not be forbidden to eat several times.

Obj. 3: Further, digestives are a kind of food: and yet many take them on fasting days after eating. Therefore it is not essential to fasting to take only one meal.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the ninth hour is not suitably fixed for the faster's meal. For the state of the New Law is more perfect than the state of the Old Law. Now in the Old Testament they fasted until evening, for it is written (Lev. 23:32): "It is a sabbath . . . you shall afflict your souls," and then the text continues: "From evening until evening you shall celebrate your sabbaths." Much more therefore under the New Testament should the fast be ordered until the evening.

Obj. 2: Further, the fast ordered by the Church is binding on all. But all are not able to know exactly the ninth hour. Therefore it seems that the fixing of the ninth hour should not form part of the commandment to fast.

Obj. 3: Further, fasting is an act of the virtue of abstinence, as stated above (A. 2). Now the mean of moral virtue does not apply in the same way to all, since what is much for one is little for another, as stated in
Ethic.
ii, 6. Therefore the ninth hour should not be fixed for those who fast.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem unfitting that those who fast should be bidden to abstain from flesh meat, eggs, and milk foods. For it has been stated above (A. 6) that fasting was instituted as a curb on the concupiscence of the flesh. Now concupiscence is kindled by drinking wine more than by eating flesh; according to Prov. 20:1, "Wine is a luxurious thing," and Eph. 5:18, "Be not drunk with wine, wherein is luxury." Since then those who fast are not forbidden to drink wine, it seems that they should not be forbidden to eat flesh meat.

Obj. 2: Further, some fish are as delectable to eat as the flesh of certain animals. Now "concupiscence is desire of the delectable," as stated above (I-II, Q. 30, A. 1). Therefore since fasting which was instituted in order to bridle concupiscence does not exclude the eating of fish, neither should it exclude the eating of flesh meat.

Obj. 3: Further, on certain fasting days people make use of eggs and cheese. Therefore one can likewise make use of them during the Lenten fast.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that gluttony is not a sin. For our Lord said (Matt. 15:11): "Not that which goeth into the mouth defileth a man." Now gluttony regards food which goes into a man. Therefore, since every sin defiles a man, it seems that gluttony is not a sin.

Obj. 2: Further, "No man sins in what he cannot avoid" [*Ep. lxxi, ad Lucin.]. Now gluttony is immoderation in food; and man cannot avoid this, for Gregory says (Moral. xxx, 18): "Since in eating pleasure and necessity go together, we fail to discern between the call of necessity and the seduction of pleasure," and Augustine says (Confess. x, 31): "Who is it, Lord, that does not eat a little more than necessary?" Therefore gluttony is not a sin.

Obj. 3: Further, in every kind of sin the first movement is a sin. But the first movement in taking food is not a sin, else hunger and thirst would be sinful. Therefore gluttony is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that gluttony is not a mortal sin. For every mortal sin is contrary to a precept of the Decalogue: and this, apparently, does not apply to gluttony. Therefore gluttony is not a mortal sin.

Obj. 2: Further, every mortal sin is contrary to charity, as stated above (Q. 132, A. 3). But gluttony is not opposed to charity, neither as regards the love of God, nor as regards the love of one's neighbor. Therefore gluttony is never a mortal sin.

Obj. 3: Further, Augustine says in a sermon on Purgatory [*Cf. Append. to St. Augustine's works: Serm. civ (xli, de sanctis)]: "Whenever a man takes more meat and drink than is necessary, he should know that this is one of the lesser sins." But this pertains to gluttony. Therefore gluttony is accounted among the lesser, that is to say venial, sins.

Obj. 4:
On the contrary,
Gregory says (Moral. xxx, 18): "As long as the vice of gluttony has a hold on a man, all that he has done valiantly is forfeited by him: and as long as the belly is unrestrained, all virtue comes to naught." But virtue is not done away save by mortal sin. Therefore gluttony is a mortal sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that gluttony is the greatest of sins. For the grievousness of a sin is measured by the grievousness of the punishment. Now the sin of gluttony is most grievously punished, for Chrysostom says [*Hom. xiii in Matth.]: "Gluttony turned Adam out of Paradise, gluttony it was that drew down the deluge at the time of Noah." According to Ezech. 16:49, "This was the iniquity of Sodom, thy sister . . . fulness of bread," etc. Therefore the sin of gluttony is the greatest of all.

Obj. 2: Further, in every genus the cause is the most powerful. Now gluttony is apparently the cause of other sins, for a gloss on Ps. 135:10, "Who smote Egypt with their first-born," says: "Lust, concupiscence, pride are the first-born of gluttony." Therefore gluttony is the greatest of sins.

Obj. 3: Further, man should love himself in the first place after God, as stated above (Q. 25, A. 4). Now man, by the vice of gluttony, inflicts an injury on himself: for it is written (Ecclus. 37:34): "By surfeiting many have perished." Therefore gluttony is the greatest of sins, at least excepting those that are against God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the species of gluttony are unfittingly distinguished by Gregory who says (Moral. xxx, 18): "The vice of gluttony tempts us in five ways. Sometimes it forestalls the hour of need; sometimes it seeks costly meats; sometimes it requires the food to be daintily cooked; sometimes it exceeds the measure of refreshment by taking too much; sometimes we sin by the very heat of an immoderate appetite"--which are contained in the following verse: "Hastily, sumptuously, too much, greedily, daintily."

For the above are distinguished according to diversity of circumstance. Now circumstances, being the accidents of an act, do not differentiate its species. Therefore the species of gluttony are not distinguished according to the aforesaid.

Obj. 2: Further, as time is a circumstance, so is place. If then gluttony admits of one species in respect of time, it seems that there should likewise be others in respect of place and other circumstances.

Obj. 3: Further, just as temperance observes due circumstances, so do the other moral virtues. Now the species of the vices opposed to the other moral virtues are not distinguished according to various circumstances. Neither, therefore, are the species of gluttony distinguished thus.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that gluttony is not a capital vice. For capital vices denote those whence, under the aspect of final cause, other vices originate. Now food, which is the matter of gluttony, has not the aspect of end, since it is sought, not for its own sake, but for the body's nourishment. Therefore gluttony is not a capital vice.

Obj. 2: Further, a capital vice would seem to have a certain pre-eminence in sinfulness. But this does not apply to gluttony, which, in respect of its genus, is apparently the least of sins, seeing that it is most akin to what is [according to nature]. Therefore gluttony is not a capital vice.

Obj. 3: Further, sin results from a man forsaking the [good] of virtue on account of something useful to the present life, or pleasing to the senses. Now as regards goods having the aspect of utility, there is but one capital vice, namely covetousness. Therefore, seemingly, there would be but one capital vice in respect of pleasures: and this is lust, which is a greater vice than gluttony, and is about greater pleasures. Therefore gluttony is not a capital vice.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that [five] 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.

Obj. 2: Further, the uncleanness which is particularly the result of gluttony would seem to be connected with vomiting, according to Isa. 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.

Obj. 3: Further, Isidore (QQ. in Deut. xvi) reckons scurrility as a daughter of lust. Therefore it should not be reckoned among the daughters of gluttony.

A: [Reply to Obj. 1 not found/parsed]
Q: 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.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that sobriety is not by itself a special virtue. For abstinence is concerned with both meat and drink. Now there is no special virtue about meat. Therefore neither is sobriety, which is about drink, a special virtue.

Obj. 2: Further, abstinence and gluttony are about pleasures of touch as sensitive to food. Now meat and drink combine together to make food, since an animal needs a combination of wet and dry nourishment. Therefore sobriety, which is about drink, is not a. special virtue.

Obj. 3: Further, just as in things pertaining to nourishment, drink is distinguished from meat, so are there various kinds of meats and of drinks. Therefore if sobriety is by itself a special virtue, seemingly there will be a special virtue corresponding to each different kind of meat or drink, which is unreasonable. Therefore it would seem that sobriety is not a special virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the use of wine is altogether unlawful. For without wisdom, a man cannot be in the state of salvation: since it is written (Wis. 7:28): "God loveth none but him that dwelleth with wisdom," and further on (Wis. 9:19): "By wisdom they were healed, whosoever have pleased Thee, O Lord, from the beginning." Now the use of wine is a hindrance to wisdom, for it is written (Eccles. 2:3): "I thought in my heart to withdraw my flesh from wine, that I might turn my mind to wisdom." Therefore wine-drinking is altogether unlawful.

Obj. 2: Further, the Apostle says (Rom. 14:21): "It is good not to eat flesh, and not to drink wine, nor anything whereby thy brother is offended or scandalized, or made weak." Now it is sinful to forsake the good of virtue, as likewise to scandalize one's brethren. Therefore it is unlawful to make use of wine.

Obj. 3: Further, Jerome says [*Contra Jovin. i] that "after the deluge wine and flesh were sanctioned: but Christ came in the last of the ages and brought back the end into line with the beginning." Therefore it seems unlawful to use wine under the Christian law.

A: [Reply to Obj. 1 not found/parsed]
Q: 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 hoary head, and honor the person of the aged man." Now the Apostle declares that old men especially should be exhorted to sobriety, according to Titus 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.

A: [Reply to Obj. 1 not found/parsed]
Q: 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.

Obj. 3: Further, whoever causes another to sin, sins himself. Therefore, if drunkenness were a sin, it would follow that it is a sin to ask a man to drink that which makes him drunk, which would seem very hard.

Obj. 4: Further, every sin calls for correction. But correction is not applied to drunkards: for Gregory [*Cf. Canon Denique, dist. 4 where Gratian refers to a letter of St. Gregory to St. Augustine of Canterbury] says that "we must forbear with their ways, lest they become worse if they be compelled to give up the habit." Therefore drunkenness is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that drunkenness is not a mortal sin. For Augustine says in a sermon on Purgatory [*Serm. civ in the Appendix to St. Augustine's works] that "drunkenness if indulged in assiduously, is a mortal sin." Now assiduity denotes a circumstance which does not change the species of a sin; so that it cannot aggravate a sin infinitely, and make a mortal sin of a venial sin, as shown above (I-II, Q. 88, A. 5). Therefore if drunkenness is not a mortal sin for some other reason, neither is it for this.

Obj. 2: Further, Augustine says [*Serm. civ in the Appendix to St. Augustine's works]: "Whenever a man takes more meat and drink than is necessary, he should know that this is one of the lesser sins." Now the lesser sins are called venial. Therefore drunkenness, which is caused by immoderate drink, is a venial sin.

Obj. 3: Further, no mortal sin should be committed on the score of medicine. Now some drink too much at the advice of the physician, that they may be purged by vomiting; and from this excessive drink drunkenness ensues. Therefore drunkenness is not a mortal sin.

A: [Reply to Obj. 1 not found/parsed]