Part II (Pars Prima Secundae) Part 131 (2/2)
Objection 1: It would seem that covetousness is not the root of all sins. For covetousness, which is immoderate desire for riches, is opposed to the virtue of liberality. But liberality is not the root of all virtues. Therefore covetousness is not the root of all sins.
Obj. 2: Further, the desire for the means proceeds from desire for the end. Now riches, the desire for which is called covetousness, are not desired except as being useful for some end, as stated in _Ethic._ i, 5. Therefore covetousness is not the root of all sins, but proceeds from some deeper root.
Obj. 3: Further, it often happens that avarice, which is another name for covetousness, arises from other sins; as when a man desires money through ambition, or in order to sate his gluttony. Therefore it is not the root of all sins.
_On the contrary,_ The Apostle says (1 Tim. 6:10): ”The desire of money is the root of all evil.”
_I answer that,_ According to some, covetousness may be understood in different ways. First, as denoting inordinate desire for riches: and thus it is a special sin. Secondly, as denoting inordinate desire for any temporal good: and thus it is a genus comprising all sins, because every sin includes an inordinate turning to a mutable good, as stated above (Q. 72, A. 2). Thirdly, as denoting an inclination of a corrupt nature to desire corruptible goods inordinately: and they say that in this sense covetousness is the root of all sins, comparing it to the root of a tree, which draws its sustenance from earth, just as every sin grows out of the love of temporal things.
Now, though all this is true, it does not seem to explain the mind of the Apostle when he states that covetousness is the root of all sins.
For in that pa.s.sage he clearly speaks against those who, because they ”will become rich, fall into temptation, and into the snare of the devil ... for covetousness is the root of all evils.” Hence it is evident that he is speaking of covetousness as denoting the inordinate desire for riches. Accordingly, we must say that covetousness, as denoting a special sin, is called the root of all sins, in likeness to the root of a tree, in furnis.h.i.+ng sustenance to the whole tree. For we see that by riches man acquires the means of committing any sin whatever, and of sating his desire for any sin whatever, since money helps man to obtain all manner of temporal goods, according to Eccles. 10:19: ”All things obey money”: so that in this desire for riches is the root of all sins.
Reply Obj. 1: Virtue and sin do not arise from the same source. For sin arises from the desire of mutable good; and consequently the desire of that good which helps one to obtain all temporal goods, is called the root of all sins. But virtue arises from the desire for the immutable G.o.d; and consequently charity, which is the love of G.o.d, is called the root of the virtues, according to Eph. 3:17: ”Rooted and founded in charity.”
Reply Obj. 2: The desire of money is said to be the root of sins, not as though riches were sought for their own sake, as being the last end; but because they are much sought after as useful for any temporal end. And since a universal good is more desirable than a particular good, they move the appet.i.te more than any individual goods, which along with many others can be procured by means of money.
Reply Obj. 3: Just as in natural things we do not ask what always happens, but what happens most frequently, for the reason that the nature of corruptible things can be hindered, so as not always to act in the same way; so also in moral matters, we consider what happens in the majority of cases, not what happens invariably, for the reason that the will does not act of necessity. So when we say that covetousness is the root of all evils, we do not a.s.sert that no other evil can be its root, but that other evils more frequently arise therefrom, for the reason given.
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SECOND ARTICLE [I-II, Q. 84, Art. 2]
Whether Pride Is the Beginning of Every Sin?
Objection 1: It would seem that pride is not the beginning of every sin. For the root is a beginning of a tree, so that the beginning of a sin seems to be the same as the root of sin. Now covetousness is the root of every sin, as stated above (A. 1). Therefore it is also the beginning of every sin, and not pride.
Obj. 2: Further, it is written (Ecclus. 10:14): ”The beginning of the pride of man is apostasy [Douay: 'to fall off'] from G.o.d.” But apostasy from G.o.d is a sin. Therefore another sin is the beginning of pride, so that the latter is not the beginning of every sin.
Obj. 3: Further, the beginning of every sin would seem to be that which causes all sins. Now this is inordinate self-love, which, according to Augustine (De Civ. Dei xiv), ”builds up the city of Babylon.” Therefore self-love and not pride, is the beginning of every sin.
_On the contrary,_ It is written (Ecclus. 10:15): ”Pride is the beginning of all sin.”
_I answer that,_ Some say pride is to be taken in three ways. First, as denoting inordinate desire to excel; and thus it is a special sin.
Secondly, as denoting actual contempt of G.o.d, to the effect of not being subject to His commandment; and thus, they say, it is a generic sin. Thirdly, as denoting an inclination to this contempt, owing to the corruption of nature; and in this sense they say that it is the beginning of every sin, and that it differs from covetousness, because covetousness regards sin as turning towards the mutable good by which sin is, as it were, nourished and fostered, for which reason covetousness is called the ”root”; whereas pride regards sin as turning away from G.o.d, to Whose commandment man refuses to be subject, for which reason it is called the ”beginning,” because the beginning of evil consists in turning away from G.o.d.
Now though all this is true, nevertheless it does not explain the mind of the wise man who said (Ecclus. 10:15): ”Pride is the beginning of all sin.” For it is evident that he is speaking of pride as denoting inordinate desire to excel, as is clear from what follows (verse 17): ”G.o.d hath overturned the thrones of proud princes”; indeed this is the point of nearly the whole chapter. We must therefore say that pride, even as denoting a special sin, is the beginning of every sin. For we must take note that, in voluntary actions, such as sins, there is a twofold order, of intention, and of execution. In the former order, the principle is the end, as we have stated many times before (Q. 1, A. 1, ad 1; Q. 18, A. 7, ad 2; Q. 15, A. 1, ad 2; Q. 25, A. 2). Now man's end in acquiring all temporal goods is that, through their means, he may have some perfection and excellence. Therefore, from this point of view, pride, which is the desire to excel, is said to be the ”beginning” of every sin. On the other hand, in the order of execution, the first place belongs to that which by furnis.h.i.+ng the opportunity of fulfilling all desires of sin, has the character of a root, and such are riches; so that, from this point of view, covetousness is said to be the ”root” of all evils, as stated above (A. 1).
This suffices for the Reply to the First Objection.
Reply Obj. 2: Apostasy from G.o.d is stated to be the beginning of pride, in so far as it denotes a turning away from G.o.d, because from the fact that man wishes not to be subject to G.o.d, it follows that he desires inordinately his own excellence in temporal things.
Wherefore, in the pa.s.sage quoted, apostasy from G.o.d does not denote the special sin, but rather that general condition of every sin, consisting in its turning away from G.o.d. It may also be said that apostasy from G.o.d is said to be the beginning of pride, because it is the first species of pride. For it is characteristic of pride to be unwilling to be subject to any superior, and especially to G.o.d; the result being that a man is unduly lifted up, in respect of the other species of pride.
Reply Obj. 3: In desiring to excel, man loves himself, for to love oneself is the same as to desire some good for oneself. Consequently it amounts to the same whether we reckon pride or self-love as the beginning of every evil.
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THIRD ARTICLE [I-II, Q. 84, Art. 3]
Whether Any Other Special Sins, Besides Pride and Avarice, Should Be Called Capital?
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