Part III (Secunda Secundae) Part 178 (2/2)

Reply Obj. 3: Covetousness as opposed to justice has no opposite vice: since it consists in having more than one ought according to justice, the contrary of which is to have less than one ought, and this is not a sin but a punishment. But covetousness as opposed to liberality has the vice of prodigality opposed to it.

_______________________

FOURTH ARTICLE [II-II, Q. 118, Art. 4]

Whether Covetousness Is Always a Mortal Sin?

Objection 1: It seems that covetousness is always a mortal sin. For no one is worthy of death save for a mortal sin. But men are worthy of death on account of covetousness. For the Apostle after saying (Rom. 1:29): ”Being filled with all iniquity ... fornication, covetousness [Douay: 'avarice'],” etc. adds (Rom. 1:32): ”They who do such things are worthy of death.” Therefore covetousness is a mortal sin.

Obj. 2: Further, the least degree of covetousness is to hold to one's own inordinately. But this seemingly is a mortal sin: for Basil says (Serm. super. Luc. xii, 18): ”It is the hungry man's bread that thou keepest back, the naked man's cloak that thou h.o.a.rdest, the needy man's money that thou possessest, hence thou despoilest as many as thou mightest succor.”

Now it is a mortal sin to do an injustice to another, since it is contrary to the love of our neighbor. Much more therefore is all covetousness a mortal sin.

Obj. 3: Further, no one is struck with spiritual blindness save through a mortal sin, for this deprives a man of the light of grace.

But, according to Chrysostom [*Hom. xv in the Opus Imperfectum, falsely ascribed to St. Chrysostom], ”l.u.s.t for money brings darkness on the soul.” Therefore covetousness, which is l.u.s.t for money, is a mortal sin.

_On the contrary,_ A gloss on 1 Cor. 3:12, ”If any man build upon this foundation,” says (cf. St. Augustine, De Fide et Oper. xvi) that ”he builds wood, hay, stubble, who thinks in the things of the world, how he may please the world,” which pertains to the sin of covetousness. Now he that builds wood, hay, stubble, sins not mortally but venially, for it is said of him that ”he shall be saved, yet so as by fire.” Therefore covetousness is some times a venial sin.

_I answer that,_ As stated above (A. 3) covetousness is twofold. In one way it is opposed to justice, and thus it is a mortal sin in respect of its genus. For in this sense covetousness consists in the unjust taking or retaining of another's property, and this belongs to theft or robbery, which are mortal sins, as stated above (Q. 66, AA.

6, 8). Yet venial sin may occur in this kind of covetousness by reason of imperfection of the act, as stated above (Q. 66, A. 6, ad 3), when we were treating of theft.

In another way covetousness may be taken as opposed to liberality: in which sense it denotes inordinate love of riches. Accordingly if the love of riches becomes so great as to be preferred to charity, in such wise that a man, through love of riches, fear not to act counter to the love of G.o.d and his neighbor, covetousness will then be a mortal sin. If, on the other hand, the inordinate nature of his love stops short of this, so that although he love riches too much, yet he does not prefer the love of them to the love of G.o.d, and is unwilling for the sake of riches to do anything in opposition to G.o.d or his neighbor, then covetousness is a venial sin.

Reply Obj. 1: Covetousness is numbered together with mortal sins, by reason of the aspect under which it is a mortal sin.

Reply Obj. 2: Basil is speaking of a case wherein a man is bound by a legal debt to give of his goods to the poor, either through fear of their want or on account of his having too much.

Reply Obj. 3: l.u.s.t for riches, properly speaking, brings darkness on the soul, when it puts out the light of charity, by preferring the love of riches to the love of G.o.d.

_______________________

FIFTH ARTICLE [II-II, Q. 118, Art. 5]

Whether Covetousness Is the Greatest of Sins?

Objection 1: It seems that covetousness is the greatest of sins. For it is written (Ecclus. 10:9): ”Nothing is more wicked than a covetous man,” and the text continues: ”There is not a more wicked thing than to love money: for such a one setteth even his own soul to sale.”

Tully also says (De Offic. i, under the heading, 'True magnanimity is based chiefly on two things'): ”Nothing is so narrow or little minded as to love money.” But this pertains to covetousness. Therefore covetousness is the most grievous of sins.

Obj. 2: Further, the more a sin is opposed to charity, the more grievous it is. Now covetousness is most opposed to charity: for Augustine says (QQ. 83, qu. 36) that ”greed is the bane of charity.”

Therefore covetousness is the greatest of sins.

Obj. 3: Further, the gravity of a sin is indicated by its being incurable: wherefore the sin against the Holy Ghost is said to be most grievous, because it is irremissible. But covetousness is an incurable sin: hence the Philosopher says (Ethic. iv, 1) that ”old age and helplessness of any kind make men illiberal.” Therefore covetousness is the most grievous of sins.

Obj. 4: Further, the Apostle says (Eph. 5:5) that covetousness is ”a serving of idols.” Now idolatry is reckoned among the most grievous sins. Therefore covetousness is also.

_On the contrary,_ Adultery is a more grievous sin than theft, according to Prov. 6:30. But theft pertains to covetousness.

Therefore covetousness is not the most grievous of sins.

_I answer that,_ Every sin, from the very fact that it is an evil, consists in the corruption or privation of some good: while, in so far as it is voluntary, it consists in the desire of some good.

<script>