the proper time
for eating, which is to eat "hastily," or one fails to observe the
due manner of eating, by eating "greedily."

Isidore [*De Summo Bon. ii, 42] comprises the first and second under
one heading, when he says that the glutton exceeds in "what" he eats,
or in "how much," "how" or "when he eats."

Reply Obj. 1: The corruption of various circumstances causes the
various species of gluttony, on account of the various motives, by
reason of which the species of moral things are differentiated. For
in him that seeks sumptuous food, concupiscence is aroused by the
very species of the food; in him that forestalls the time
concupiscence is disordered through impatience of delay, and so forth.

Reply Obj. 2: Place and other circumstances include no special motive
connected with eating, that can cause a different species of gluttony.

Reply Obj. 3: In all other vices, whenever different circumstances
correspond to different motives, the difference of circumstances
argues a specific difference of vice: but this does not apply to all
circumstances, as stated above (I-II, Q. 72, A. 9).
_______________________

FIFTH ARTICLE [II-II, Q. 148, Art. 5]

Whether Gluttony Is a Capital Vice?

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.

_On the contrary,_ Gregory (Moral. xxxi, 45) reckons gluttony among
the capital vices.

_I answer that,_ As stated above (I-II, Q. 84,