Part III (Secunda Secundae) Part 177 (2/2)

Again, liberality is ordained to a good consequently, and in this way it is directed to all the aforesaid goods. For by reason of his not being a lover of money, it follows that a man readily makes use of it, whether for himself, or for the good of others, or for G.o.d's glory. Thus it derives a certain excellence from being useful in many ways. Since, however, we should judge of things according to that which is competent to them primarily and in respect of their nature, rather than according to that which pertains to them. Consequently, it remains to be said that liberality is not the greatest of virtues.

Reply Obj. 1: G.o.d's giving proceeds from His love for those to whom He gives, not from His affection towards the things He gives, wherefore it seems to pertain to charity, the greatest of virtues, rather than to liberality.

Reply Obj. 2: Every virtue shares the nature of goodness by giving forth its own act: and the acts of certain other virtues are better than money which liberality gives forth.

Reply Obj. 3: The friends.h.i.+p whereby a liberal man is beloved is not that which is based on virtue, as though he were better than others, but that which is based on utility, because he is more useful in external goods, which as a rule men desire above all others. For the same reason he becomes famous.

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QUESTION 118

OF THE VICES OPPOSED TO LIBERALITY, AND IN THE FIRST PLACE, OF COVETOUSNESS (In Eight Articles)

We must now consider the vices opposed to liberality: and (1) covetousness; (2) prodigality.

Under the first head there are eight points of inquiry:

(1) Whether covetousness is a sin?

(2) Whether it is a special sin?

(3) To which virtue it is opposed;

(4) Whether it is a mortal sin?

(5) Whether it is the most grievous of sins?

(6) Whether it is a sin of the flesh or a spiritual sin?

(7) Whether it is a capital vice?

(8) Of its daughters.

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FIRST ARTICLE [II-II, Q. 118, Art. 1]

Whether Covetousness Is a Sin?

Objection 1: It seems that covetousness is not a sin. For covetousness (_avaritia_) denotes a certain greed for gold (_aeris aviditas_),* because, to wit, it consists in a desire for money, under which all external goods may be comprised. [*The Latin for covetousness _avaritia_ is derived from _aveo_ to desire; but the Greek _philargyria_ signifies literally ”love of money”: and it is to this that St. Thomas is alluding (cf. A. 2, Obj. 2)]. Now it is not a sin to desire external goods: since man desires them naturally, both because they are naturally subject to man, and because by their means man's life is sustained (for which reason they are spoken of as his substance). Therefore covetousness is not a sin.

Obj. 2: Further, every sin is against either G.o.d, or one's neighbor, or oneself, as stated above (I-II, Q. 72, A. 4). But covetousness is not, properly speaking, a sin against G.o.d: since it is opposed neither to religion nor to the theological virtues, by which man is directed to G.o.d. Nor again is it a sin against oneself, for this pertains properly to gluttony and l.u.s.t, of which the Apostle says (1 Cor. 6:18): ”He that committeth fornication sinneth against his own body.” In like manner neither is it apparently a sin against one's neighbor, since a man harms no one by keeping what is his own.

Therefore covetousness is not a sin.

Obj. 3: Further, things that occur naturally are not sins. Now covetousness comes naturally to old age and every kind of defect, according to the Philosopher (Ethic. iv, 1). Therefore covetousness is not a sin.

_On the contrary,_ It is written (Heb. 13:5): ”Let your manners be without covetousness, contented with such things as you have.”

_I answer that,_ In whatever things good consists in a due measure, evil must of necessity ensue through excess or deficiency of that measure. Now in all things that are for an end, the good consists in a certain measure: since whatever is directed to an end must needs be commensurate with the end, as, for instance, medicine is commensurate with health, as the Philosopher observes (Polit. i, 6). External goods come under the head of things useful for an end, as stated above (Q. 117, A. 3; I-II, Q. 2, A. 1). Hence it must needs be that man's good in their respect consists in a certain measure, in other words, that man seeks, according to a certain measure, to have external riches, in so far as they are necessary for him to live in keeping with his condition of life. Wherefore it will be a sin for him to exceed this measure, by wis.h.i.+ng to acquire or keep them immoderately. This is what is meant by covetousness, which is defined as ”immoderate love of possessing.” It is therefore evident that covetousness is a sin.

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