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*H The words of king Lamuel. The vision wherewith his mother instructed him.
Ver. 1. Lamuel. This name signifies, God with him; and is supposed to be one of the names of Solomon. Ch. — Grotius would explain it of Ezechias. But why should we abandon the tradition of both Jews and Christians? — Mother; Bethsabee, who it seems was inspired, unless she received these maxims from Nathan. Solomon always speaks of her with the utmost respect, as a prudent mother may have the greatest influence over the tender minds of her children. C. i. 8. and xxiii. 25.
*H What, O my beloved, what, O the beloved of my womb, what, O the beloved of my vows?
Ver. 2. Vows. She seems unable to express her concern for him when he first mounted the throne, and shewed her the greatest reverence. 3 K. ii. 19.
*H Give not thy substance to women, and thy riches to destroy kings.
Ver. 3. Women. This would destroy thy health, and tend to impoverish the kingdom. — Kings, by injustice and ambition. C.
*H Give not to kings, O Lamuel, give not wine to kings: because there is no secret where drunkenness reigneth:
Ver. 4. Give. Sept. "Do all with counsel. By advice drink wine. Lords are inclined to anger; let them not drink wine." H. — Solomon took this advice. Eccle. ii. 3.
* Summa
*S Part 3, Ques 149, Article 4
[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 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.
_On the contrary,_ The Apostle says (1 Tim. 3:11): "The women in like manner, chaste . . . sober," etc., and (Titus 2:6) "Young men in like manner exhort that they be sober."
_I answer that,_ Virtue includes relationship 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 prone 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. _______________________
*H And lest they drink and forget judgments, and pervert the cause of the children of the poor.
Ver. 5. Poor. Solon condemned to death, at Athens, the prince who should get drunk; and the Areopagites excluded from their assembly a judge who had dined in a tavern. Laert. 1. Athen. xiii. 2.
*H Give strong drink to them that are sad; and wine to them that are grieved in mind:
Ver. 6. Drink. Heb. shecar, particularly palm-wine. — Are sad. Heb. "perish," being sentenced to die; (Mark xv. 23. Amos ii. 8.) or, who grieve and mourn for one deceased. On such occasions no food was prepared in the house, but the friends supplied what was necessary, and went to eat and drink with the afflicted. Eccle. vii. 3.
* Summa
*S Part 3, Ques 149, Article 4
[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 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.
_On the contrary,_ The Apostle says (1 Tim. 3:11): "The women in like manner, chaste . . . sober," etc., and (Titus 2:6) "Young men in like manner exhort that they be sober."
_I answer that,_ Virtue includes relationship 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 prone 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. _______________________
*H Let them drink, and forget their want, and remember their sorrow no more.
Ver. 7. More. Not that intoxication is permitted even to them.
*H Open thy mouth for the dumb, and for the causes of all the children that pass.
Ver. 8. Pass through life, or the country. C. — Sept. "Open thy mouth and judge righteously. Render justice to the poor and weak." H. — Doctrine is best received by those who are more ready to hear than to speak. W.
*H Who shall find a valiant woman? far, and from the uttermost coasts is the price of her.
Ver. 10. Who. The following verses are in alphabetical order. They contain a grand eulogy of Bethsabee, who repented, or of a perfect matron. C. — Such are rare, though they may be found. W. — Valiant; industrious. — Price. Formerly people bought their wives. C. — Is. Heb. "is far above rubies (Prot. H.) or pearls." Lam. iv. 7.
* Summa
*S Part 3, Ques 156, Article 1
[II-II, Q. 156, Art. 1]
Whether Incontinence Pertains to the Soul or to the Body?
Objection 1: It would seem that incontinence pertains not to the soul but to the body. For sexual diversity comes not from the soul but from the body. Now sexual diversity causes diversity of incontinence: for the Philosopher says (Ethic. vii, 5) that women are not described either as continent or as incontinent. Therefore incontinence pertains not to the soul but to the body.
Obj. 2: Further, that which pertains to the soul does not result from the temperament of the body. But incontinence results from the bodily temperament: for the Philosopher says (Ethic. vii, 7) that "it is especially people of a quick or choleric and atrabilious temper whose incontinence is one of unbridled desire." Therefore incontinence regards the body.
Obj. 3: Further, victory concerns the victor rather than the vanquished. Now a man is said to be incontinent, because "the flesh lusteth against the spirit," and overcomes it. Therefore incontinence pertains to the flesh rather than to the soul.
_On the contrary,_ Man differs from beast chiefly as regards the soul. Now they differ in respect of continence and incontinence, for we ascribe neither continence nor incontinence to the beasts, as the Philosopher states (Ethic. vii, 3). Therefore incontinence is chiefly on the part of the soul.
_I answer that,_ Things are ascribed to their direct causes rather than to those which merely occasion them. Now that which is on the part of the body is merely an occasional cause of incontinence; since it is owing to a bodily disposition that vehement passions can arise in the sensitive appetite which is a power of the organic body. Yet these passions, however vehement they be, are not the sufficient cause of incontinence, but are merely the occasion thereof, since, so long as the use of reason remains, man is always able to resist his passions. If, however, the passions gain such strength as to take away the use of reason altogether--as in the case of those who become insane through the vehemence of their passions--the essential conditions of continence or incontinence cease, because such people do not retain the judgment of reason, which the continent man follows and the incontinent forsakes. From this it follows that the direct cause of incontinence is on the part of the soul, which fails to resist a passion by the reason. This happens in two ways, according to the Philosopher (Ethic. vii, 7): first, when the soul yields to the passions, before the reason has given its counsel; and this is called "unbridled incontinence" or "impetuosity": secondly, when a man does not stand to what has been counselled, through holding weakly to reason's judgment; wherefore this kind of incontinence is called "weakness." Hence it is manifest that incontinence pertains chiefly to the soul.
Reply Obj. 1: The human soul is the form of the body, and has certain powers which make use of bodily organs. The operations of these organs conduce somewhat to those operations of the soul which are accomplished without bodily instruments, namely to the acts of the intellect and of the will, in so far as the intellect receives from the senses, and the will is urged by passions of the sensitive appetite. Accordingly, since woman, as regards the body, has a weak temperament, the result is that for the most part, whatever she holds to, she holds to it weakly; although in rare cases the opposite occurs, according to Prov. 31:10, "Who shall find a valiant woman?" And since small and weak things "are accounted as though they were not" [*Aristotle, _Phys._ ii, 5] the Philosopher speaks of women as though they had not the firm judgment of reason, although the contrary happens in some women. Hence he states that "we do not describe women as being continent, because they are vacillating" through being unstable of reason, and "are easily led" so that they follow their passions readily.
Reply Obj. 2: It is owing to the impulse of passion that a man at once follows his passion before his reason counsels him. Now the impulse of passion may arise either from its quickness, as in bilious persons [*Cf. I-II, Q. 46, A. 5], or from its vehemence, as in the melancholic, who on account of their earthy temperament are most vehemently aroused. Even so, on the other hand, a man fails to stand to that which is counselled, because he holds to it in weakly fashion by reason of the softness of his temperament, as we have stated with regard to woman (ad 1). This is also the case with phlegmatic temperaments, for the same reason as in women. And these results are due to the fact that the bodily temperament is an occasional but not a sufficient cause of incontinence, as stated above.
Reply Obj. 3: In the incontinent man concupiscence of the flesh overcomes the spirit, not necessarily, but through a certain negligence of the spirit in not resisting strongly. _______________________
SECOND
*S Part 4, Ques 72, Article 10
[III, Q. 72, Art. 10]
Whether He Who Is Confirmed Needs One to Stand* for Him? [*Literally, "to hold him"]
Objection 1: It seems that he who is confirmed needs no one to stand for him. For this sacrament is given not only to children but also to adults. But adults can stand for themselves. Therefore it is absurd that someone else should stand for them.
Obj. 2: Further, he that belongs already to the Church, has free access to the prince of the Church, i.e. the bishop. But this sacrament, as stated above (A. 6), is given only to one that is baptized, who is already a member of the Church. Therefore it seems that he should not be brought by another to the bishop in order to receive this sacrament.
Obj. 3: Further, this sacrament is given for spiritual strength, which has more vigor in men than in women, according to Prov. 31:10: "Who shall find a valiant woman?" Therefore at least a woman should not stand for a man in confirmation.
_On the contrary,_ Are the following words of Pope Innocent, which are to be found in the Decretals (XXX, Q. 4): "If anyone raise the children of another's marriage from the sacred font, or stand for them in Confirmation," etc. Therefore, just as someone is required as sponsor of one who is baptized, so is someone required to stand for him who is to be confirmed.
_I answer that,_ As stated above (AA. 1, 4, 9), this sacrament is given to man for strength in the spiritual combat. Now, just as one newly born requires someone to teach him things pertaining to ordinary conduct, according to Heb. 12:9: "We have had fathers of our flesh, for instructors, and we obeyed [Vulg.: 'reverenced']" them; so they who are chosen for the fight need instructors by whom they are informed of things concerning the conduct of the battle, and hence in earthly wars, generals and captains are appointed to the command of the others. For this reason he also who receives this sacrament, has someone to stand for him, who, as it were, has to instruct him concerning the fight.
Likewise, since this sacrament bestows on man the perfection of spiritual age, as stated above (AA. 2, 5), therefore he who approaches this sacrament is upheld by another, as being spiritually a weakling and a child.
Reply Obj. 1: Although he who is confirmed, be adult in body, nevertheless he is not yet spiritually adult.
Reply Obj. 2: Though he who is baptized is made a member of the Church, nevertheless he is not yet enrolled as a Christian soldier. And therefore he is brought to the bishop, as to the commander of the army, by one who is already enrolled as a Christian soldier. For one who is not yet confirmed should not stand for another in Confirmation.
Reply Obj. 3: According to Col. 3 *(Gal. 3:28), "in Christ Jesus there is neither male nor female." Consequently it matters not whether a man or a woman stand for one who is to be confirmed. _______________________
ELEVENTH
*H The heart of her husband trusteth in her, and he shall have no need of spoils.
Ver. 11. Spoils, taken in war. His wife will supply all necessaries. v. 21.
*H She hath sought wool and flax, and hath wrought by the counsel of her hands.
Ver. 13. Hands, with skill and industry, (C.) or "willingness." Heb. M. — Ladies of the highest quality formerly employed themselves in this manner, like Penelope. Alexander, Augustus, and Charlemagne wore garments, which their sisters or wives had wrought. Curt. 5. Suet. 64. Eginhard.
*H She is like the merchant's ship, she bringeth her bread from afar.
Ver. 14. Bread; all that is used for meat and drink. Sept. "riches." Grabe, "livelihood:" Βιον. H.
*H And she hath risen in the night, and given a prey to her household, and victuals to her maidens.
Ver. 15. Night, or early in the morning, as soon as the night was over; de nocte. Heb. "while it is yet night." H. — Extreme vigilance is required of those who direct others. "The master must be first up, and last in bed." Cato v.
*H She hath considered a field, and bought it: with the fruit of her hands she hath planted a vineyard.
Ver. 16. Considered. This conduct is suggested by prudence. C. — Cato (Rust. 2.) says, "Do not go only once round the field," &c.
*H She hath girded her loins with strength, and hath strengthened her arm.
Ver. 17. Arm; working, and making others obey.
*H She hath tasted, and seen that her traffic is good: her lamp shall not be put out in the night.
Ver. 18. Night, during a great part of which she will work.
*H She hath put out her hand to strong things, and her fingers have taken hold of the spindle.
Ver. 19. Strong things, "becoming" (Sept.) her station. C. — Spindle. She purposes and begins well, trusting in God for perfection and a reward. W.
*H She shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments.
Ver. 21. Domestics. Heb. "house is clothed in purple," which may be understood of the domestics, though it seems more probably to refer to her husband and children.
*H She hath made for herself clothing of tapestry: fine linen, and purple, is her covering.
Ver. 22. Tapestry, for the beds and floor. — Linen, or cotton; byssus. Ex. xxv. 4.
*H Her husband is honourable in the gates, when he sitteth among the senators of the land.
Ver. 23. Gates. Chal. "provinces." The rich were chosen for judges. C.
*H She made fine linen, and sold it, and delivered a girdle to the Chanaanite.
Ver. 24. The Chanaanite, the merchant; for Chanaanite, in Hebrew, signifies a merchant. Ch. — The Phnicians travelled into all countries. Traffic was not then deemed a discredit, even to kings. — Girdles were worn both by men and women, and were very costly, insomuch that (C.) the kings of Persia assigned cities to furnish their wives with them. Athen. i. in Antylla. — They who practise and teach the law may be said to buy and sell. W.
*H Strength and beauty are her clothing, and she shall laugh in the latter day.
Ver. 25. Clothing: it is very beautiful, or wisdom and virtue surround her. — Day. She fears not death, (C.) or future distress of hunger, &c. Jans.
*H She hath opened her mouth to wisdom, and the law of clemency is on her tongue.
Ver. 26. Tongue. She is ever bent on doing good. H. — Very different from many of her sex, who are taken up with vanity and complaints. C.
*H She hath looked well on the paths of her house, and hath not eaten her bread idle.
Ver. 27. Idle, out of a sense of duty, and not through avarice.
*H Her children rose up, and called her blessed: her husband, and he praised her.
Ver. 28. Her. They were best able to judge of her merit.
* Summa
*S Part 3, Ques 115, Article 1
[II-II, Q. 115, Art. 1]
Whether Flattery Is a Sin?
Objection 1: It seems that flattery is not a sin. For flattery consists in words of praise offered to another in order to please him. But it is not a sin to praise a person, according to Prov. 31:28, "Her children rose up and called her blessed: her husband, and he praised her." Moreover, there is no evil in wishing to please others, according to 1 Cor. 10:33, "I . . . in all things please all men." Therefore flattery is not a sin.
Obj. 2: Further, evil is contrary to good, and blame to praise. But it is not a sin to blame evil. Neither, then, is it a sin to praise good, which seems to belong to flattery. Therefore flattery is not a sin.
Obj. 3: Further, detraction is contrary to flattery. Wherefore Gregory says (Moral. xxii, 5) that detraction is a remedy against flattery. "It must be observed," says he, "that by the wonderful moderation of our Ruler, we are often allowed to be rent by detractions but are uplifted by immoderate praise, so that whom the voice of the flatterer upraises, the tongue of the detractor may humble." But detraction is an evil, as stated above (Q. 73, AA. 2, 3). Therefore flattery is a good.
_On the contrary,_ A gloss on Ezech. 13:18, "Woe to them that sew cushions under every elbow," says, "that is to say, sweet flattery." Therefore flattery is a sin.
_I answer that,_ As stated above (Q. 114, A. 1, ad 3), although the friendship of which we have been speaking, or affability, intends chiefly the pleasure of those among whom one lives, yet it does not fear to displease when it is a question of obtaining a certain good, or of avoiding a certain evil. Accordingly, if a man were to wish always to speak pleasantly to others, he would exceed the mode of pleasing, and would therefore sin by excess. If he do this with the mere intention of pleasing he is said to be "complaisant," according to the Philosopher (Ethic. iv, 6): whereas if he do it with the intention of making some gain out of it, he is called a "flatterer" or "adulator." As a rule, however, the term "flattery" is wont to be applied to all who wish to exceed the mode of virtue in pleasing others by words or deeds in their ordinary behavior towards their fellows.
Reply Obj. 1: One may praise a person both well and ill, according as one observes or omits the due circumstances. For if while observing other due circumstances one were to wish to please a person by praising him, in order thereby to console him, or that he may strive to make progress in good, this will belong to the aforesaid virtue of friendship. But it would belong to flattery, if one wished to praise a person for things in which he ought not to be praised; since perhaps they are evil, according to Ps. 9:24, "The sinner is praised in the desires of his soul"; or they may be uncertain, according to Ecclus. 27:8, "Praise not a man before he speaketh," and again (Ecclus. 11:2), "Praise not a man for his beauty"; or because there may be fear lest human praise should incite him to vainglory, wherefore it is written, (Ecclus. 11:30), "Praise not any man before death." Again, in like manner it is right to wish to please a man in order to foster charity, so that he may make spiritual progress therein. But it would be sinful to wish to please men for the sake of vainglory or gain, or to please them in something evil, according to Ps. 52:6, "God hath scattered the bones of them that please men," and according to the words of the Apostle (Gal. 1:10), "If I yet pleased men, I should not be the servant of Christ."
Reply Obj. 2: Even to blame evil is sinful, if due circumstances be not observed; and so too is it to praise good.
Reply Obj. 3: Nothing hinders two vices being contrary to one another. Wherefore even as detraction is evil, so is flattery, which is contrary thereto as regards what is said, but not directly as regards the end. Because flattery seeks to please the person flattered, whereas the detractor seeks not the displeasure of the person defamed, since at times he defames him in secret, but seeks rather his defamation. _______________________
SECOND
*H Favour is deceitful, and beauty is vain: the woman that feareth the Lord, she shall be praised.
Ver. 30. Lord. Hitherto natural qualifications appear: but to these the Christian matron must add sincere piety: and thus Solomon completes the character of his mother, (C.) who had given him such excellent instructions, or of any accomplished woman. Outward beauty soon (H.) decays; but the fear of God is more deserving of praise. W.
*H Give her of the fruit of her hands: and let her works praise her in the gates.
Ver. 31. Gates, before all the judges (H.) and people. M. — Good works shall be rewarded at God's tribunal, (W.) when the vain worldly beauty shall be covered with confusion. H. — This idea of a perfect woman is best verified in the Catholic Church, (S. Aug. Ven. Bede) though the blessed Virgin, &c. may also be designated. W. — The use of the alphabet herein denotes, that we must begin with a moral good life, if we would penetrate the greater mysteries of the Scriptures. S. Jerom. Lam.