o I o UC-NRLF 20 33b PROHIBITION THE ENEMY OF TEMPERANCE BY REV. J, A. HOMAN. M. A,, S.T.B. LIBRARY UNIVERSITY OF CALIFORNIA. GIFT OF r Class Cincinnati, May I, 1910 My Dear Librarian: Kindly accept this volume, "Prohibition. The Enemy of Temperance/' with my compliments. Yours cordially, ENDORSEMENTS CARDINAL'S RESIDENCE 408 N. Charles St. BALTIMORE, MD., Feb. 28, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir I beg to acknowledge the receipt of your booklet, "Prohibition, the Enemy of Temperance," which you have had the kindness to send to me, and I assure you that I am most thank- ful to you. / offer you my sincere con- gratulations. Very sincerely yours, J. CARD. GIBBONS, Archbishop of Baltimore. ARCHBISHOP'S RESIDENCE 2000 Grand Ave. MILWAUKEE, Wis., Feb. 25, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir His Grace thanks you most sincerely for your booklet, ''Pro- hibition, the Enemy of Temperance." It is certainly a step in the right direction and shows, which is especially gratify- ing, that the sentiment should never take the place of the intellect. Sincerely yours, J. B. PIERRON, Secretary. BISHOP'S RESIDENCE COVINGTON, KY., March 4, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir The Bishop of Cov- ington thanks the Rev. J. A. Homan for the copy of his book on prohibition which he kindly sent to him. His thesis has, in settled communities, obtained the assent of centuries. Its practice helps to form manly char- acters who need not the tutelage of extremists until old age. Voluntary total abstinence is a heroic deed which we admire, but temperance is a virtue which all must and can practice and which Christian education alone enables a man to live up to. High license, rightly enforced by punishment for infractions of the law, seems the right solution of the liquor problem in this country. "C. P. MAES. "I have just read your pamphlet, which I find very fair for both sides of the question it is well conceived and written." Very Rev. Ferdinand Bros- sart, Vicar-General Diocese of Coving- ton, Ky. "I have just had an opportunity to look over the contents of your book, and have no doubt that with your Jiter- ary skill and your knowledge of ethics, you have written a book which will set many people to thinking seriously." Rev. Francis J . Finn, S. J. "You have treated the subject with so much logic and in so delicate a man- ner that, while many will be enlightened on this momentous 'liquor question,' no one will be offended. It sounds the keynote for honest temperance." Rev. Martin Neville, Pastor Holy Angel's Church, Dayton, Ohio. "Your pamphlet upon prohibition is well written, in moderate tone, and, all in all, is convincing; inasmuch as you have not taken any especial brief for the saloon, and express freely the sentiment of all intelligent citizens with regard to the law-breaking saloon. "Your appeal to the Bible seems to me effective, since it is quite certain that the Old World has always looked upon mild alcoholic drink as a legitimate food and refreshment, and in Old Testament and New, this view is taken as a matter of course." Rev. Geo. A. Thayer, Uni- tarian Church, President Wm. H. Taffs Cincinnati Pastor. "I am writing concerning your book from memory : "Your motto 'Prohibition is the enemy of temperance' hits the nail on the head. What we need is not the law on every human activity and the police- man's club behind every citizen, but an enlightened and educated community. The law must be written in our hearts and then none need teach his neighbor to do what is right, for they will all know it. "To say that the Bible stands for prohibition is sophistry. . Wine makes glad man's heart and is by divine com- mand used in the sacrificial cult, while that which is corrupt is excluded from it. The constant denunciation of legiti- mate pleasure is inciting to excess and directly responsible for vice. Temper- ance must be the fruit of the spirit, as the Apostle said, and surely against in- temperance there is no law." Rev. Dr. G. Deutsch, Hebrew Union College. "In my judgment your pamphlet hits the bull's-eye of the target. It is strong,, fair and convincing; in fact, it sets forth clearly the New Testament idea of temperance, which is self-control Better for some men not to drink intoxi- cants at all, as you say, but all may, if they choose, drink in moderation; but no man is justified in making a brute of himself. This is to me sound doctrine, and above all the true position on the so-called temperance question." Rev. Geo. M. Clickner, Secretary Bishop Boyd Vincent. Diocese of Southern Ohio- (P'rotestant Episcopal Church). PROHIBITION THE ENEMY OF TEMPERANCE AN EXPOSITION OF THE LIQUOR PROBLEM IN THE LIGHT OF SCRIPTURE, PHYSIOLOGY, LEGISLATION AND POLITICAL ECONOMY. DEFENDING THE STRICTLY MODERATE DRINKER AND ADVOCATING THE LICENSE SYSTEM AS A RESTRICTIVE MEASURE BY REV. J. A. HOMAN, M. A., S.T. B. PUBLISHED BY THE CHRISTIAN LIBERTY BUREAU P. O. Box 36, Station D, CINCINNATI, OHIO Mailed to any address on receipt of fifty cents in silver. In quantities and to agents at special rates. ENDORSEMENTS CARDINAL'S RESIDENCE 408 N. Charles St. BALTIMORE, MD., Feb. 28, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir I beg to acknowledge the receipt of your booklet, "Prohibition, the Enemy of Temperance," which you have had the kindness to send to me, and I assure you that I am most thank- ful to you. / offer you my sincere con- gratulations. Very sincerely yours, J. CARD. GIBBONS, Archbishop of Baltimore. ARCHBISHOP'S RESIDENCE 2000 Grand Ave. MILWAUKEE, Wis., Feb. 25, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir His Grace thanks you most sincerely for your booklet, "Pro- hibition, the Enemy of Temperance." It is certainly a step in the right direction and shows, which is especially gratify- ing, that the sentiment should never take the place of the intellect. Sincerely yours, J. B. PIERRON, Secretary. BISHOP'S RESIDENCE COVINGTON, KY., March 4, 1910. REV. J. A. HOMAN, Cincinnati, O. Rev. Dear Sir The Bishop of Cov- ington thanks the Rev. J. A. Homan for the copy of his book on prohibition which he kindly sent to him. His thesis has, in settled communities, obtained the assent of centuries. Its practice helps to form manly char- acters who need not the tutelage of extremists until old age. Voluntary total abstinence is a heroic deed which we admire, but temperance is a virtue which all must and can practice and which Christian education alone enables a man to live up to. High license, rightly enforced by punishment for infractions of the law, seems the right solution of the liquor problem in this country. C. P. MAES. "I have just read your pamphlet, which I find very fair for both sides of the question it is well conceived and written." Very Rev. Ferdinand Bros- sart, Vicar-General Diocese of Coving- ton, Ky. "I have just had an opportunity to look over the contents of your book, and have no doubt that with your liter- ary skill and your knowledge of ethics, you have written a book which will set many people to thinking seriously." Rev. Francis f. Finn, S. J. "You have treated the subject with so much logic and in so delicate a man- ner that, while many will be enlightened on this momentous 'liquor question/ no one will be offended. It sounds the keynote for honest temperance." Rev. Martin Neville, Pastor Holy Angela Church, Dayton, Ohio. "Your pamphlet upon prohibition is well written, in moderate tone, and, all in all, is convincing; inasmuch as you have not taken any especial brief for the saloon, and express freely the sentiment of all intelligent citizens with regard to the law-breaking saloon. "Your appeal to the Bible seems to me effective, since it is quite certain that the Old World has always looked upon mild alcoholic drink as a legitimate food and refreshment, and in Old Testament and New, this view is taken as a matter of course." Rev. Geo. A. Thayer, Uni- tarian Church, President Wm. H. Taffs Cincinnati Pastor. "I am writing concerning your book from memory : "Your motto 'Prohibition is the enemy of temperance' hits the nail on the head. What we need is not the law on every human activity and the police- man's club behind every citizen, but an enlightened and educated community. The law must be written in our hearts and then none need teach his neighbor to do what is right, for they will all know it. "To say that the Bible stands for prohibition is sophistry. . Wine makes glad man's heart and is by divine com- mand used in the sacrificial cult, while that which is corrupt is excluded from it. The constant denunciation of legiti- mate pleasure is inciting to excess and directly responsible for vice. Temper- ance must be the fruit of the spirit, as the Apostle said, and surely against in- temperance there is no law." Rev. Dr. G. Deutsch, Hebrew Union College. "In my judgment your pamphlet hits the bull's-eye of the target. It is strong, fair and convincing ; in fact, it sets forth clearly the New Testament idea of temperance, which is self-control. Better for some men not to drink intoxi- cants at all, as you say, but all may, if they choose, drink in moderation; but no man is justified in making a brute of himself. This is to me sound doctrine, and above all the true position on the so-called temperance question." Rev. Geo. M. CUckner, Secretary Bishop Boyd Vincent, Diocese of Southern Ohio- (Protestant Episcopal Church}. PREFACE THIS essay on the liquor problem is offered to the American public without apology. It defends a cause which is grossly misrepresented at the present day that of temperance in con- tradistinction to abstinence. Advocates of prohibition have attempted to put under tribute and call to their aid medical science, physiology, psychology and political economy not for the sake of the whole truth, but of such part and coloring of it as best suits their prejudices. They would abandon the gospel standard of abstaining or drinking moderately, according to choice, and lift up the substitute banner of a legal compulsion. They would discard the recognized scriptural conception of tem- perance as antiquated and ill suited to the needs and assumed progress of the twentieth century. They go so far as to regard moderate use a malum per se, and advise the elimination of alcohol from materia medica. As against these extremists it has been the aim of the writer to discuss the problem from its chief points of view with every effort of impartiality, and vindicate the standing of the strictly moderate drinker ethically and physiologically without disturbing the higher claims of the voluntary abstainer. At the same time he has endeavored to show that the license system is sufficiently efficacious in the restriction and regulation of the liquor traffic. Nothing new is claimed for his undertaking, save perhaps that it is> a handbook covering pretty much the entire subject matter of the liquor controversy. He wishes to express his acknowledgments for a liberal use of facts and statistics from the volumes of the Committee of Fifty and the Year Book of the United States Brewers Associa- tion. If anything in the essay shall act as a tonic to restore healthy views on a much-abused subject, his efforts will have been sufficiently rewarded. 197238 I. THE LIQUOR PROBLEM Felix qui potuit rerum cognoscere causas. The Aeneid. THE liquor problem is so generally and intensely a living one in the United States that it seems to eclipse in interest and importance the tariff and anything of National legislation. It is a subject that has engaged the attention of the American people long and persistently until nearly everybody is more or less familiar with its past, and in touch with its present bearings. An unsatisfied public sense of righteousness, largely prompted by the ambitions of unscrupulous politicians, has kept it promi- nently in public sight. Many a vulgar and properly obscure name emerges into public view and political notoriety for no other reason than that it stands either for or against prohibition. All the bearer needs to this end is to defend his cause in a loud and declamatory fashion. Indeed it would be well-nigh impossible for the controversy to reach a decisive settlement in the political forum, for it is too valuable an asset to the professional office- seeker to be willingly discontinued. Besides, for the past fifty years, prohibition, license and tax have each been tried by one or other of the several States, and not one of these methods dealing with the suppression or regulation of the liquor traffic was found sufficiently effective to invite general adoption. Even the State dispensary system, from which so much had been expected in South Carolina, was found inadequate to counteract the evil results of alcoholic abuse. It is, therefore, evident that the experimental stage of the problem is still with us and may continue indefinitely on account of conflicting theories and psycho- logical differences in our heterogeneous population. Probably several changes from the present kinds of legislation will be evolved in course of time for the sake of further experiment. At the present moment, however, the heart of the Nation is beating and struggling against a colossal prohibition wave, the crest of which has apparently not yet been reached. To realize 6 PROHIBITION THE ENEMY OF TEMPERANCE its proportions by merely taking into account the States which have adopted prohibition, either by law or in their respective constitutions, would be quite misleading. Its conquests have been of far greater sweep and significance. The virus of pro- hibition has been infused into the veins and arteries of the whole country North and South, East and West principally through the successful campaigns of local option, managed by the anti- saloon leagues. Many States, .nominally under tax or license, are practically committed to prohibitory laws throughout the greater part of their territory. Prohibition by special law or constitutionally prevails in the following States: Alabama, Georgia, Kansas, Maine, Mississippi, North Carolina, North Dakota, Oklahoma, Tennessee ; but the manufacture and sale of intoxicants is prohibited in a very considerable and apparently ever-increasing number of counties in Kentucky, Ohio, Indiana, Illinois, Florida, Iowa, Massachusetts, Minnesota, Missouri, Mon- tana, Oregon, South Dakota, Texas, Virginia, West Virginia, etc. It is estimated that of the 20,000,000 people in the fourteen Southern States 17,000,000 are under prohibitory laws in some form; and that 36,000,000 live under prohibition in the United States. These figures from prohibition sources may be exagger- ated, but even so, they show how absorbingly and universally the abstinence issue has grown upon the American people. Revolutionary as this result may appear in the adjustment or solution of the problem, it must be subjected to close analysis before warranting any conclusions as to the real strength of pro- hibition. To admit that 36,000,000 people live under prohibition in some form does not mean that a majority of these believe in it either as a moral principle or a finality in the governmental disposition of the problem. To most of them it is for the time being a compromise measure ; they prefer it to the proximate nuisance of a vile saloon with its crime-breecling accessories. In this connection it is a fact that the phenomenal progress of pro- hibition could never have been accomplished without the assist- ance of the moderate drinker, who voted for law and order without troubling himself about the liquor problem as long as he could supply himself with alcoholic beverages at home through the agency of the Interstate Commerce Law. It is safe to say THE LIQUOR PROBLEM 7 that the moderate drinkers constitute more than one-half of the prohibition vote. There is also a smaller proportion of this vote made up of abstainers, who do not believe in legal compulsion as a matter of principle, but who are nevertheless in sympathy with prohibition because they think it is the best available method at the present time of reducing the evils of intemperance. In this class belong more or less the 200,000 and more members of the Catholic Total Abstinence Societies. The real prohibitionist, largely recruited from the evangelical churches, so-called, with whom the two classes described are temporarily affiliated' differs from both of them fundamentally. He is inexorable in holding to the principle that the drinking of all alcoholic liquors, even in the most moderate quantity, is a malum per se, and that their manufacture and sale must be suppressed everywhere, not except- ing, if possible, their manufacture, sale and use for medicinal purposes. The association of these three diverse classes (strange bedfellows they seem) constitutes the complex strength of pro- hibition sentiment and the alliance is likely to continue until the liquor traffic has been seriously reformed, and put on a higher plane of social respectability. In undertaking in this little volume an analysis of the liquor problem, I shall endeavor to be accurate, impartial and comprehensive. Dogmatic utterances will be carefully avoided, for they have no value against experience and facts. The arrangement of the subject matter will be as follows: 1st Temperance from the point of the Scriptures, traditions of the early Christian church, the fathers of the church, the testimony of the Catholic church, and the attitude of present-day Christian denominations. 2d The physiological position of the strictly moderate drinker. 3d The physiological, economical and leg- islative aspects of the problem with regard to alcoholic abuse, involving a discussion of the inefficacy of prohibition. 4th The superiority of license as a remedial agent. I am aware that writers favoring prohibition are impugning the value of scriptural argument on the ground that it is obsolete a sort of ancient history and no longer suits the conditions of our times; but, irrespective of the absurdities which such an assumption must lead to for instance in regard to the present 8 PROHIBITION THE ENEMY OF TEMPERANCE binding force of the decalogue it is evident that so gratuitous a repudiation would never have been made if the texts on tem- perance had suited their newfangled theories regarding abstinence. In the essay nothing will be said to the least disparagement of the voluntary abstainer. He is facile princeps in the realm of self-abnegation and altruism; but he did not reach his lofty position by compulsory methods. His Christian liberty is quite as unchallenged as that of the moderate drinker. Would that the human race were one total abstinence society of voluntary profession, not by the tyranny of law ! I shall begin the discussion of my subject by presenting the scriptural views on temperance and abstinence. II. TEMPERANCE IN THE OLD LAW THE strictly moderate use of alcoholic drink, so far from being condemned, is commended in the Old Testament. Moderate drinking was in vogue among the Jews and constituted their fundamental idea of temperance. The Psalmist (Ps. 103:15) says: "And that wine may cheer the heart of man." 1 It is "Yayin," fermented grape juice. And we read concerning the vine in the parable of trees (Judges 9) : "And it answered them : Can I forsake my wine, that cheereth God and men?" 2 In Deuteronomy, chapter 14, it is related that the Jews who lived at too great a distance to attend the festival at the tabernacle were allowed to partake of wine and strong drink in the house appointed by God for its celebration. Since the Almighty Himself gave this direction, there could not have been question of anything save a moderate use of wine or strong drink, and He gives the clearest possible endorsement of temperance, as distinguished from total abstinence. The very fact that priests of the old law were forbidden wine and strong drink during their official ministrations in the tabernacle, proves to a certainty their lawful use of it outside of the sanctuary; for otherwise such prohibition would have been unnecessary. If in Proverbs kings and princes are coun- seled to abstain from wine and strong drink, it is for the particu- lar occasion of administering justice, "lest they drink and for- get judgments, and pervert the cause of the children of the poor." 3 This counsel, too, proves that at other times kings and princes were accustomed to drink wine moderately. In the very Protestant versions : 1 "And wine that maketh glad the heart of man." Psalm 104:15. 2 "And the vine said unto them, Should I leave my wine, which cheereth God and man?" Judges 9:13. 3 "Lest they drink, and forget the law, and pervert the judgment of any of the afflicted." Prov. 31 :5. 10 PROHIBITION THE ENEMY OF TEMPERANCE next verse we read: "Give strong drink to them that are sad: and wine to them that are grieved in mind." 1 The Nazarites took the vow of separation voluntarily, and their obligation to abstain from "wine and from everything that may make a man drunk" 2 usually continued for thirty, sometimes for sixty and even a hundred days, and in one case for seven years which had to be thrice repeated. Scripture mentions three Nazarites for life Samson, Samuel and John the Baptist, the designation being applied only to the first of the three. But the Nazarites were few in number, separated as they were to the Lord's service in the sanctuary, and at the expiration of their vow, after making offerings and sacrifices at the door of the tabernacle they were released from its obligation, as God's word directed. "After this the Nazarite may drink wine." 3 The Hebrew word which is translated wine, is "Yayin," and there can be no mistake that this was "fermented grape juice." It is the same "Yayin" that describes the drunkard in Proverbs. Again is this segregation of a few to total abstinence incontrovertible proof that the Jews, so far from being under any general pro- hibitory statute, were wont to drink moderately of wine and other fermented juices ; otherwise there would have been no need of a special law for the Nazarites to abstain from intoxicat- ing drink; nor any reason for the provision of allowing the Nazarite to resume the use of wine. In this connection it is noteworthy that if general abstinence laws had been desirable they certainly would have been made for the Jews, for their government was a theocracy. God Him- self, through the mouthpiece of His patriarchs and prophets and lawgivers, gave them a code and prescribed penalties, but not once did He prohibit a moderate use of wine or strong drink, but only its abuse. He went no farther than enjoining temper- ance and forbidding intemperance. The Jews observed voluntary as well as prescribed fasts, Protestant versions: 1 "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts." Prov. 31 :6. 3 "From wine and strong drink." Num. 6 :3. 3 "And after that the Nazarite may drink wine." Num. 6:20. TEMPERANCE IN THE OLD LAW 11 during which they abstained from wine ; but from this it is very clear that at other times they were familiar with its use. And that which they abstained from must needs have been genuine wine, "fermented grape juice;" otherwise there would not have been any reason to do without it on fast days. So the Rechabites were recommended for fidelity to their vow, without reference to any merit attaching to their abstinence, although no doubt it had a great deal, because it was entirely voluntary. But, what- ever it had, their singular habits were a most convincing proof that the Jewish people at large, were not total abstainers. It is a matter of history that the Hebrews in the old law were acquainted not only with wine, but barley beer and honey wine used as beverages. No other restriction was imposed upon them than their moderate use. They constituted part of their diet ; and wine by God's express command was used in the cele- bration of their religious festivals and at their sacrificial feasts and offerings in the temple. At the Feast of the Passover, soon after the Israelites had settled in the land of Canaan, a certain number of cups of red wine was passed around in succession to the worshippers at specified intervals of the ceremonies. This wine was always mixed with water, which shows conclusively that it was' fer- mented grape juice. At Pentecost, or the "Feast of Weeks," each Jew was required to make a drink-offering of wine, com- prising the fourth part of a hin. A hin contained about seven pints, English measure, and again the wine was "Yayin," fermented grape juice. Strange that God should have com- manded such an offering to be brought before Him in thanks- giving if it were an unqualified poison and unmitigated evil! On the Feast of Trumpets (the Hebrew New Year) the same libation was offered at divine service. And the drink offering was the same for the Day of Atonement. At the Feast of Taber- nacles (Feast of the Ingathering) the first fruits of the 'harvest of corn, wine and oil were presented to the Lord. It was the wine of the new vintage. The meat offerings, which accord- ing to law were made "day by day continually" in the temple at the morning and evening sacrifice, consisted of pure flour, oil and wine/ 12 PROHIBITION THE ENEMY OF TEMPERANCE In accordance with ancient usage, both the Orthodox and Reformed Jews of the present day use genuine wine at their Pass- over and other feasts. In Northern European countries, on account of poverty, strong liquors, such as brandy or the juice of raisins, are sometimes substituted. We read that Solomon gave to Hiram's servants, the hewers who cut lumber for the building of the temple, "twenty thousand measures of wine." 1 This Hebrew liquid measure was called a bath, containing nearly six gallons, and, therefore, the amount which the king of Tyre received for his men was 120,000 gallons. It was "Yayin" fermented grape juice. The ancient Hebrews were not acquainted with unfermented grape juice in hermetically sealed bottles. That is purely a modern commodity. Could any historical fact prove more conclusively that wine was a common beverage among the Jews and kindred nations? When Israel's army made a feast at Hebron over the anointing of David as king of the united people, we read that ''they were there with David three days, eating and drinking," 2 and there was "wine, oil and oxen and sheep in abundance." 3 That must have been a barbecue on a large scale, and a liberal supply of wine was provided. The army canteen had not yet been 'tabooed. We find the pages of the Old Testament strewn with evidence that wine was in common use among the Hebraic people, and that only its abuse was condemned. Protestant versions: 1 "Twenty thousand baths of wine." II Chronicles 2:10. 2 "And there they were with David three days, eating and drinking." 3 "They brought wine and oil, and oxen, and sheep abundantly." I Chronicles 12:39-40. III. THE TWO-WINE THEORY THE two-wine theory, which would distinguish between intoxicating and non-intoxicating wines of the Bible, will not stand the test of honest criticism. Whenever its translators use the word "wine" they can not mean anything but "fermented grape juice." There is not a lexicographer who gives it any other meaning. Even the unfermented grape juice of the present day is not labeled wine, and if it should be, it would be a mis- nomer. Webster defines wine to be "the fermented juice of grapes," and the same definition may be found in all standard dictionaries. It is more than a paradox, it is a real contradiction in terms, to speak of unfermented wine, for that would be spelled out: "unfermented, fermented grape juice." It will not mend matters to say that the Hebrew "Yayin," the Greek "Oinos," and the English "wine," are generic terms, including all kinds of wine. So they are. But they only include genuine wine, not such unfermented liquids as are not yet wine, or prevented by some chemical process of preservation from ever becoming so. From Genesis to Revelation there is not a single bit of evi- dence to show that among the Bible wines some were intoxicat- ing and others non-intoxicating. Whatever has been evolved to the contrary is the cobweb of a prejudiced brain, easily brushed aside by comparisons and facts. It is a theory not much more than a half century old, but untenable as it is, it serves the pur- pose of a subterfuge for those who, in order to find scriptural sanction for an impracticable and unethical public measure, do not hesitate to twist God's word out of its plain and universally accepted meaning. They would deny Christ Himself if they could convince themselves that He approved (which, as we shall see, he undoubtedly did) of a moderate use of wine. Even the poetic phrase, "fruit of the vine," which the Savior used at the Last Supper, was but a repetition of the Jewish formula pro- nounced at the Passover feasts, and "blood of the grape," a figurative expression for wine. 14 PROHIBITION THE ENEMY OF TEMPERANCE So "Tirosch," the Hebrew for must, is translated "wine," because it is a natural process for grape juice first to be must, and then by fermentation to become wine. Dr. Howard Crosby, of the Presbyterian Church, who pronounced the two-wine theory as being without foundation, writes : "Must stands to wine just as dough stands to bread; and must may be called wine just as dough may be called bread." It is a metaphoric expression for wine, just as dough is for bread. If the sacred writers had intended must to mean "un fermented grape juice, artificially pre- served," they would have used some expletives to distinguish it from the -must which naturally turns into wine, and made their meaning clear. Their failure to do so is corroborative proof that "Tirosch" and "Yayin" are interchangeable terms, both meaning wine. Thus wort in the brewery vats may be properly designated beer before the process of fermentation has set in. IV. TEMPERANCE IN THE NEW LAW THAT Christ inculcated the necessity of temperance, and not of abstinence, is very clear from the first miracle he wrought, when He changed water into wine at the marriage feast of Cana. His motive was sympathy for the wedding guests, for the bride and bridegroom, whose supply of wine had failed. So he made the wine of better quality than that which had already been served. The ruler of the feast, who knew not how it came about, was surprised, and said to the bridegroom that, contrary to custom, he was furnishing the good wine last, after the worse had been "well drunk." 1 And Jesus made a large quantity of this excellent wine by a miracle. The Evangelist John relates that there were "six water pots of stone, containing two or three measures apiece." 2 As each measure or firkin holds nine imperial gallons, the miracle produced a total of more than 100 gallons of wine. On this occasion Jesus made not only wine, but had it dispensed to the wedding guests. There were probably several hundreds of these present, and a large quantity of wine was needed for their entertainment. It must be taken for granted that the wine was used moderately, all the more so since the presence of the Savior would have discountenanced any manner of excess. While the Evangelist does not mention that Jesus partook of the wine, there is every reason to suppose that He did; for He would hardly have approved in others what He could not do Himself. That would have been very poor moral teaching from the Savior of the world. The Greek word for wine, "oinos" means unmistakably fermented grape juice. Even if it is taken in a generic sense, including all kinds of wine, it would bar "unfermented grape juice," for that is not yet wine. So Protestant versions: 1 _"Well drunk." John 2:10. 2 "And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece/' John 2:6. 16 PROHIBITION THE ENEMY OF TEMPERANCE also it is gratuitous to maintain that this miraculous wine was un fermented grape juice, because it did not have time to ferment. Was it not just as easy for the Lord of heaven and earth to change water into fermented, as into un fermented grape juice? Christ's sanction of the moderate drinking of wine becomes still more obvious from the words which He addressed to the Pharisees and lawyers (Luke 7:33-34) : "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of Man is come eating and drinking: and you say: Behold, a man that is a glutton and a drinker of wine, a friend of publicans and sinners I" 1 The contrast the Savior draws between John the Baptist and Himself is strikingly definite. John did not drink (for he was a Nazarene), but the Son of Man is come drinking wine. Again the Greek "oinos" is used for wine in the original text. At the Last Supper, Jesus used bread and wine. He called wine "the fruit of the vine," which, as already stated, is the Jewish formula for wine at the Feast of the Passover. One of the strongest proofs that He used fermented grape juice is that in all Christian churches up to the recent prohibition period in American history, no other was used for sacramental purposes. It is the indisputable testimony of all ages, handed down from generation to generation. At the present day fermented grape juice is still used at the mass of the Roman Catholic Church and the Greek Churches, also in the administration of the Lord's Supper in the Anglican and Protestant Episcopal, the Lutheran and German Free Evangelical denominations. Only the so-called Evangelical Churches have put a new construction on what con- stitutes sacramental wine (materia sacramenti), although it lacks entirely the support of Scripture and historic testimony. Passing on to the subject of temperance in the apostolic days we find that St. Paul recommended the moderate drinking of Protestant version: 1 "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of Man is come eating and drinking; and ye say, Behold a gluttonous man, and a wine bibber, a friend of publicans and sinners." Luke 7 :33-34. TEMPERANCE IN THE NEW LAW 17 wine to Timothy, saying: "Do not still drink water, but use a little wine for thy stomach's sake and thy frequent infirmities." (I Tim. 5:23.) 1 The wine is "oinos," fermented grape juice. His advice brings to mind the last sentence in the Second Book of Maccabees, which is numbered among the Apocrypha by Prot- estants, but considered canonical Scripture by the Roman Catholic Church : "For as it is hurtful to drink always wine, or always water, but .pleasant to use sometimes the one and sometimes the other." VIp Ecclesiasticus too we read: "Wine taken with sobriety is equal life to men: if thou drink it moderately, thou shalt be sober. Wine was created from the beginning to make men joyful and not to make them drunk. Wine, drunken with moderation, is the joy of the soul and the heart. Sober drinking is health to soul and body." And again: "A concert of music in a banquet of wine is as a carbuncle set in gold. As a signet of an emerald in a work of gold : so is the melody of music with pleasant and moderate wine." (Ecclesiasticus 31, 32.) Protestant version : 1 "Drink no longer water, but use a. little wine for thy stomach's sake and thine often infirmities " I Tim. 5 :23. V. TEMPERANCE OF THE EARLY CHRISTIANS THE fact that temperance, and not abstinence, was in vogue among the Christians of the apostolic times is further pat- ent from the precept which St. Paul gives to the deacons and the aged. In I Tim. 3 :8 he says : "The deacons must not be given to much wine." 1 To the aged men (Titus 2:2) : 'That the aged men be sober, prudent," 2 and to the aged women (Titus 2:3) : "That the aged women be not given to much wine." 3 He requires them to abstain from excessive quantities of wine "much wine" by the very terms of which he does not condemn its moderate use, which is equivalent to being "sober, prudent." In both instances he employs the Greek word, "oinos," the fer- mented nature of which can not be questioned. There would not have been any necessity of warning them against much wine, if he had intended to speak of unfermented grape juice. When he defines the qualifications of a bishop by saying (I Tim. 3:2-3): "It behooveth therefore a bishop to be blameless not given to wine," 4 he again admonishes against its excessive indulgence. In fact he inveighs only against its abuse whensoever he touches upon the subject. The Apostle Peter follows out the same idea, when he says (I Peter 4:3) : "For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful wor- shipping of idols." 5 Here too only the excess of wine is held in Protestant versions : 1 "The deacons must not be given to much wine." I Tim. 3 :3. 2 "That the aged men be sober, temperate." Titus 2 :2. 3 "That the aged women be not given to much wine." Titus 2 :3. 4 "A bishop then must be blameless not given to wine." I Tim. 3 :2-3. 5 "For the time past of our life may suffice us to have wrought the wilV of the Gentiles, when we walked in lasciviousness, lusts excess of wine, revellings, banquetings and abominable idolatries." I Peter 4:3. TEMPERANCE OF THE EARLY CHRISTIANS 19 abhorrence, as practiced by the Gentiles, plainly indicating that its moderate use was common among the Christians. This view is also expressed by St. Paul when he writes to the Ephesians (Ephes. 5:18): "And be not drunk with wine, wherein is luxury" 1 that is, wine taken to excess. An earlier occurrence throws light on the same subject. When the apostles, as it is related in Acts, received the Holy Ghost "and they began to speak with diverse tongues*' 2 before the assembled crowd, and "every man heard them speak in his own tongue," 3 some, mocking them, said : "These men are full of new wine." 4 But Peter standing up made reply : "For these are not drunk, as you suppose, seeing it is but the third hour of the day." 5 It is not necessary to show beyond the evidence of the narrative that this crowd regarded the apostles as drunk from the effects of new wine ("gleucos"). New wine, although it is sweet, has decidedly intoxicating quality. And the motley throng, representing many nationalities marvelling at the poly- glot miracle, were mistaken in their impression that it was the result of intoxicating drink, but they were correct in predicting inebriating effects of "new wine," when it is taken to excess. The incident altogether furnishes proof that wine was in com- mon use in those days. The same usage is illustrated by the words of Christ : "And no man putteth new wine into old bottles : otherwise the new wine will break the bottles, and it will be spilled, and the bottles will be lost. But new wine must be put into new bottles; and both are preserved." 6 (Luke 5:37- 38.) The Savior alludes here to the general custom with respect to the preservation of wine. When St. Paul admonishes the Protestant versions: 1 "And be not drunk with wine, wherein is excess." Ephes. 5:18. 2 "And began to speak with other tongues." Acts 2 :4. 3 "Every man heard them speak in his own language." Acts 2:6. 4 "These men are full of new wine." Acts 2:13. 5 "For these are not drunken, as ye suppose, seeing it is but the third hour of the day." Acts 2:15. 6 "And no man putteth new wine into old bottles ; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put .into new bottles ; and both are pre- served." Luke 5 :37-38. 20 PROHIBITION THE ENEMY OF TEMPERANCE Romans (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," 1 he requests them to respect the opinions of their fellows, and to refrain from wine, while in their company. It is a counsel of charity and forbearance, and has not the force of a precept. Otherwise it would have in- cluded as well abstinence from meat for all time to come, and that would have been preposterous. It shows conclusively, however, that wine was used as a beverage by many Christians of the apostolic age. Ralph Barnes Grindrod, in his prize essay on intemperance, which was awarded the first premium of one hundred sovereigns by the New British and Foreign Temperance Society, says: "It appears fair to conclude that the primitive Christians always diluted fermented wine with water." He explains that this was done for the purpose of adding "an agreeable taste to the water," which "was often difficult to be obtained, and of a bad quality." It appears that this ancient custom in a slightly different form has been preserved up to the present day, "wine and seltzer" being a wholesome drink, especially in the hot summer days. Mr. Grindrod also admits that aged persons were permitted the moderate use of weak wines, when sufficiently diluted with water. Abbe Fleury, a Catholic writer, speaking of the fast days of the early Christians, says : "All, in general, on their fast days, abstained from drinking wine and eating flesh." Of course this was fermented grape juice; otherwise it need not have been abstained from, and it was commonly used outside of fast days. That the use, and unfortunately sometimes abuse, of wine, was known among the earliest Christians is obvious from the charge of impropriety made by St. Paul against the Corinthians. He tells them (I Cor. 11:20, 22) : "When you come therefore together into one place, it is not now to eat the Lord's Supper. Protestant version : 1 "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth,. or is offended, or is made weak." Rom. 14:21. TEMPERANCE OF THE EARLY CHRISTIANS 21 For everyone taketh before his own supper to eat. And one indeed is hungry and another is drunk. What, have you not houses to eat and to drink in ? Or despise ye the Church of God ; and put them to shame that have not ? What shall I say to you ? Do I praise ? In this I praise you not." 1 At these charity feasts, which preceded the celebration of the Eucharistic sacrifice, there were some who drank to excess, so that they became "drunk," and the apostle condemns the abuse, not the moderate use of wine. This scriptural conception of temperance, in all things, in food as well as drink, so consistently presented both in the Old and New Testament, was uniformly carried out in the early Christian era. The fathers of the primitive church, from Clem- ent of Alexandria and Origen, down to Ambrose and Augustine, denounce drunkenness, but commend the moderate use of wine. Clement of Alexandria warns the young not to use wine, but to those of maturer age he says : "Toward evening, about supper time, wine may be used. But we must not go on to intemperate potations." (Clem. Alex. Paed., 2:2.) There can be no doubt that he speaks of alcoholic grape juice ; otherwise, after allowing adults to use it, he would not warn them against its intemperate indulgence. It is the same view that the Roman Catholic Church, the Greek Church, the Anglican and Protestant Episcopal Church and several Protestant Evangelical bodies have followed out up to the present day with regard to the subject of temperance : that is, the strictly moderate use of alcoholic liquors is legitimate and within the bounds of Christian standards. St. Augustine, vehement as he was in his denunciations of drunkenness, was also emphatic in his approval of a moderate use of wine. No better proof of this is needed than the fact that he wrote voluminously against the Manichseans, who forbade the drinking of wine, be- Protestant version : 1 - "When ye come together therefore into one place, this is not to eat the Lord's Supper. For in eating everyone taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame >them that have not? What shall I say to you? Shall I praise you in this? I praise you not." 22 PROHIBITION THE ENEMY OF TEMPERANCE cause, as they alleged, it was the product of darkness, the source of all evil. Is not this old-time heresy, condemned by the Chris- tian Church in the fifth century, being revamped? And is it not a rather striking analogy that while the Manichaeans endeavored to establish a religion combining Oriental philosophy and Chris- tianity, efforts are now being made to graft the intemperate codes of Buddha and Mohammed on the temperate teachings of Christ? VI. ATTITUDE OF THE CATHOLIC CHURCH THE scriptural conception of temperance has always been upheld by the Roman Catholic Church (present member- ship estimated 300,000,000). Her doctors and theologians teach on biblical grounds the necessity of temperance in eating and drinking; they counsel abstemiousness and self-denial, but do not approve a compulsory abstinence. Naturally the same views are propagated in the Catholic seminaries. The church endorses enthusiastically the establishment of total abstinence societies, but resorts to no measures to compel membership. A Catholic Total Abstinence Union was founded in the city of Baltimore in 1872, and counts at present nearly 200,000 mem- bers. A Total Abstinence League has found wide circulation among members of the priesthood and seminarians of the country, newly ordained priests usually pledging themselves to abstain from intoxicating drink for a period of five years. All this has been highly exemplary, edifying, and productive of much good; but it is entirely a free-will offering, and has nothing in common with compulsory methods. The Third Council of Baltimore (1884-5) says in one of its decrees: "We heartily approve and commend the praiseworthy custom of many, who in our day abstain entirely from the use of intoxicating liquors, thus to overcome more certainly the vice of intemperance." Total ab- stinence is warmly commended, but not commanded : on the con- trary, liberty of conscience in matters of choice, as to drinking moderately, or abstaining, is uniformly implied. The decree con- tinues along the same lines of moderation, touching the liquor traffic, in the following sentence: "We warn our faithful peo- ple, who sell intoxicating liquors, to consider seriously by how many and how serious dangers and occasions of sin their busi- ness, although not unlawful in itself, is surrounded." It is well to note here that those, who sell intoxicating: licmors, are ad- dressed as "faithful people" of the church, and, while the evils and dangers of the traffic are deprecated, and Catholics are dis- 24 PROHIBITION THE ENEMY OF TEMPERANCE suaded from engaging in it, it is declared to be "not unlawful in itself;" nor is there the slightest sanction of compulsory laws. Gospel temperance is encouraged to the fullest extent, and that is all. If there were any doubt as to the sense of this decree, it would be removed by the following statement, recently made by Cardinal Gibbons, who presided over the Council of Baltimore as Delegate Apostolic: "I am persuaded that it is practically impossible to put prohibition into effect in any large community ; and the best -means, therefore, to promote temperance is to limit the number of saloons by high license." Right Rev. Mgr. Franz Goller, of St. Louis, says : "The Pope certainly does believe in temperance, that is, moderation in all things, but not absolute prohibition. That is not the spirit of freedom, but of autocratic government. The Holy Father himself takes a glass of wine, and believes that men should be allowed to use their own judg- ment in what they should eat and what they should drink, and rot have other men decide such matters for them." Pope Leo XIII, it is well known, cultivated a choice grape of his own in the Vatican gardens, and drank in strict moderation of its de- licious wine. Yet he did not hesitate to approve total abstinence societies, because they encouraged voluntary self-denial in accord- ance with the Gospel spirit. In a letter to Archbishop Ireland, he says: "We esteem worthy of all commendation the noble resolve of your pious associations, by which they pledge them- selves to abstain totally from every kind of intoxicating drink." A Catholic priest can not be, strictly speaking, a total ab- stainer, because he must drink alcoholic wine at every mass he says, and that may be almost daily. He could not sanely advo- cate prohibition, which, strictly carried out, would make the pro- curing of wine materia sacramenti an impossibility. And yet, outside of this sacramental use, which is of necessity, hun- dreds of priests lead a life of abstinence, and by their personal example and evangelical labors, become veritable apostles of temperance. VII. THE PROTESTANT EPISCOPAL CHURCH THE Anglican Church and Protestant Episcopal Church of the United States stand for temperance and sobriety, not for compulsory abstinence. (Estimated number of communi- cants, 22,000,000.) At the General Convention of the House of Bishops in Philadelphia in 1883, unanimous endorsement was given the Church Temperance Society, which they declared "rests upon the scriptural principle that temperance is the law of the Gospel, and total abstinence a rule of expediency, a measure of necessity, or an act of self-abnegation in certain cases, thus avoiding any breach of the great la^v of Christian liberty." The lines are forcibly drawn. Temperance is enjoined by the Gospel; total abstinence is not, and regarded only as a rule of expediency. Nothing is required that would violate the great law of Christian liberty. This certainly implies that compulsory abstinence does in effect offend against this law, and is deserving of condemna- tion. The basis of the Church Temperance Society is defined as follows: "Recognizing temperance as the law of the Gospel, and total abstinence as a rule of conduct, essential in certain cases, and highly desirable in others ; and fully and freely accord- ing to every man the right to decide, in the exercise of his Christian liberty, whether or not he will adopt said rule, this society lays down as the basis, on which it rests, and from which its work shall be conducted : union and co-operation on perfectly equal terms for the promotion of temperance between those who use temperately, and those who abstain entirely from intoxicat- ing drinks as beverages." Could there be anything broader or more practical in Christian fellowship than this declaration, rati- fied by the Protestant Episcopal Church of the United States? The strictly moderate user of alcoholic drink and the total ab- stainer are joined together in the same cause of Christian tem- perance, and both are left the full enjoyment of Christian liberty. 26 PROHIBITION THE ENEMY OF TEMPERANCE The Episcopal bishops atid clergy emphasize this attitude of their church everywhere. The late Bishop Potter established a subway saloon in New York City, where alcoholic beverages were sold, with a view to their exclusively moderate use without unlawful or objectionable features, and with appointments in the nature of a public clubhouse for workingmen. Whatever its success or failure may have been, the undertaking had a most praiseworthy motive, although the good bishop was promptly decried by extremists as an ally of the liquor traffic, and a pro- moter of drunkenness. Bishop Potter is on record as follows : "Our prohibitory laws, whether we put them in operation on one day only, or on all days, are as stupid as they are ineffectual." Bishop Webb, of Milwaukee: "The Episcopal clergy is in- clined to regard with leniency the saloon in all its phases, so long as the saloon is not detrimental, on its face, to public interest and morals. I believe that the general tendency of the Episcopal clergy is to favor, rather than oppose, the well-regulated saloon. The saloon, when at its best, certainly has many things in its favor. It is a gathering-place of people, and in many places of good people." Bishop Moreland, of California: "Another false notion is that the abuse of wine prohibits the use of it. Some people are injured by drinking coffee. Must all the world then give up its morning cup? It never helps any cause to raise false issues about it, or defend it with unsound arguments." Rev. Dr. Rainsford, of New York, does not mince his words when he says: "To drink is no sin. Jesus Christ drank. To keep a saloon is no sin. And any policy that claims the name of Christ, or does not claim His name, that deals with the well- nigh universal taste of man for alcohol on the basis of law and order alone, can not commend itself to the best intelligence, and is doomed to fail." Bishop Grafton, of Wisconsin, has this to say: "I can not see the benefits to be derived from compulsory abstinence. Rabid temperance workers have accomplished very little toward destroy- ing the drink evil." THE PROTESTANT EPISCOPAL CHURCH 27 Very recently at a gathering of Anglican clergy, peers and members of Parliament in London, presided over by Lord Hals- bury, it was decided to establish a True Temperance Association, for the purpose of restoring the English public house to its tra- ditional use as a place for reasonable recreation and temperate refreshment. The aim of the movement, says the London Ex- press, is to unite the moderate people of the British Empire against the unreasonable demands of prohibitionists, and en- courage the open family resorts of continental Europe. VIII. OTHER CHRISTIAN CHURCHES THE Greek Church, the German Lutheran and Free Evan- gelical Protestant Churches in the United States, the Prot- estant State Churches of Europe all discard compulsory absti- nence as contrary to Christian liberty, and impracticable. (Es- timated membership, 150,000,000.) Prominent ministers of other Christian churches defend the rights of the strictly moderate drinker against compulsory methods. Rev. Lyman Abbott makes the following statement: "It was not the method of Jesus. He lived in an age of total abstinence societies, and did not join them. He emphasized the distinction between His methods and those of John the Baptist; that John came neither eating nor drinking; the Son of Man came eating and drinking. He condemned drunkenness, but never in a single instance lifted up His voice in condemnation of drinking. On the contrary, He commenced His public ministry by making, as a rule, wine in considerable quantity, and of fine quality, and this apparently only to add to the joyous festivities of a wedding." Rev. Dr. Howard Crosby, of the Presbyterian Church, goes so far as to say that "Prohibition is the greatest enemy to a much- needed reform." Rev. Carl Eissfeldt, of the Lutheran Orphan Home, Mil- waukee, formulated the following declaration of the German Lutheran clergy at the United Lutheran Conference of Wiscon- sin (May, 1909) : "We can not join hands with the prohibition- ists, because their principle is wrong, insofar as they mix good use and misuse of things, that in themselves are gifts of God. We regard this as a wrong principle, to prohibit on account of misuse the use, manufacture and sale of anything that in itself is not bad." For the same reason they condemn the Anti-Saloon League. IX. BENEFITS OF GOSPEL TEMPERANCE WHILE compulsory abstinence is without any scriptural sanction, gospel temperance, or the method of moral sua- sion, has it in fullest measure. Its conquests make up many golden pages in the history of social reforms and national bless- ings ; and they are still accomplishing an incalculable amount of good for mankind. There can be no hesitancy in eulogizing a plan that has benefited millions of human beings without infring- ing on the rights of individual conscience or personal liberty. Thus the great temperance apostles became benefactors of the race. Father Theobald Mathew administered the pledge to nearly six millions of his countrymen in Ireland and in the United States. Neal Dow, John B. Gough, Francis Murphy, a strong advocate of high license, and others of lesser fame, waged suc- cessful campaigns against intemperance, and by their eloquence prevailed upon hundreds of thousands, many of them habitual drunkards, to abstain from intoxicating drink. John B. Gough was one of the staunchest advocates of moral suasion, who placed its importance and results high above the possible achievements of compulsory abstinence. X. THE EXCELLENCE OF ABSTINENCE THE excellence of abstinence is not a matter of doubt or controversy. In the old law the Nazarites, who were set apart to the service of the Lord, were abstainers, among them Samson and Samuel. The Rechabites were eulogized for being faithful to their vows. The priests abstained during their official ministrations in the tabernacle. Kings and princes were coun- seled not to touch wine or strong drink while administering jus- tice. John the Baptist was a Nazarite he drank "no wine nor strong drink," 1 and Christ said of him: "There hath not risen among them that are born of women a greater than John the Baptist." 2 Christ was the divine protagonist of abstinence, as well as of temperance. He did not frown down moderation in drink at the marriage of Cana, where he changed water into wine for the entertainment of the guests, but His higher counsel en- couraged abstemiousness and self-denial. His methods were gen- tleness, kindness and moral suasion; he used no compulsion. The abstainer's pre-eminence is apparent, because he not only perfects the Christian character in himself, but draws others to better lives by the force of his example. The reformed drunkard preaches a hundred, nay, a thousand sermons daily, and is likely to make more sincere converts to the cause of abstinence than all the compulsory laws in the land. Physiologically speaking, the abstainer is absolutely secure. He runs no risk of contracting disease by reason of his drinking habits. And while the strictly moderate use of alcoholic liquors may not be harmful, and even may be beneficial to health, there is nothing in physiological science to show that a normally healthy man needs their aid at all. Water was intended by Nature to Protestant versions: 1 "Neither wine nor strong drink." St. Luke 1:15. 2" Among those that are born of women there is not a greater prophet than John the Baptist." St. Luke 7 :28. THE EXCELLENCE OF ABSTINENCE 31 quench the thirst of man and beast, to cleanse and purify his system, and in its functions it has not been, nor is it likely to be, superseded by any artificial substitute. Its sparkling drops are welcomed alike by the exhausted traveler in the oasis of the desert sands, and the vivacious guest at the banquet table. It suits all ages and conditions the infant, the child, the adult, the aged ; the rich and the poor, the master and his slave. It is the gift showered down from the heavens upon all without" stint or favor. It is the liquid diamond without price. Even alcohol, to be physiologically permissable or helpful, must be tempered by its copious admixture. From the standpoint of self-control, while it may be difficult to determine who has more of it, the abstainer or strictly moder- ate drinker, it is certain that the powers of inhibition are strength- ened in proportion to the continuation of abstinence. The re- formed drunkard, particularly in the first stages of his abstention, is liable to break his pledge, but the man or woman who has always been moderate is likely to find much less difficulty in remaining abstemious. The most constant abstainers are re- cruited from the ranks of the strictly moderate drinkers who have already acquired habits of self-restraint. Strict modera- tion certainly does not encourage pauperism, insanity or crime, but abstinence is the highest guarantee and safeguard that these greatest monsters of human ills, insofar as they are bred by intemperance, shall cease to exist. Temperance is a virtue, but abstinence is self-sacrifice that reaches out for the salvation of others. XI. THE NATURAL LAW THE strictly moderate drinker's ethical position is defended not only by the Scriptures and Christian churches, but by natural law. This law is every man's birthright and is written in the human heart, enlightening and guiding the uncivilized in the absence of statutory law, and determining the fundamental value of statutes among the civilized. It is God's silent voice, declaring the sense of right and wrong; and all expressions of positive divine or civil law must be conformable to its utterances. There can be no discord between them without disturbing the very idea of God, for He can not contradict himself. Kent de- fines natural law: "Those fit and just rules of conduct which the Creator has prescribed to man, as a dependent and social being, and which are to be ascertained from the deductions of right reason." It will be universally conceded that one of these laws of Nature is that every man 202 Main Library LOAN PERIOD 1 HOME USE 2 3 4 5 6 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS RENEWALS AND RECHARGES MAY BE MADE 4 DAYS PRIOR TO DUE DATE. LOAN PERIODS ARE 1 -MONTH. 3-MONTHS, AND 1-YEAR. RENEWALS CALL (415) 642-3405 DUE AS STAMPED BELOW die man; 1990 MAY 1 o 2001 UNIVERSITY OF CALIFORNIA, BERKELEY FORM NO. DD6, 60m, 1/83 BERKELEY, CA 94720 s LIBRARIES .H7 197238