Whether Carnal Sins Are of Less Guilt Than Spiritual Sins?
Objection 1: It would seem that carnal sins are not of less guilt
than spiritual sins. Because adultery is a more grievous sin than
theft: for it is written (Prov. 6:30, 32): "The fault is not so great
when a man has stolen . . . but he that is an adulterer, for the
folly of his heart shall destroy his own soul." Now theft belongs to
covetousness, which is a spiritual sin; while adultery pertains to
lust, which is a carnal sin. Therefore carnal sins are of greater
guilt than spiritual sins.
Obj. 2: Further, Augustine says in his commentary on Leviticus [*The
quotation is from De Civ. Dei ii, 4 and iv, 31.] that "the devil
rejoices chiefly in lust and idolatry." But he rejoices more in the
greater sin. Therefore, since lust is a carnal sin, it seems that the
carnal sins are of most guilt.
Obj. 3: Further, the Philosopher proves (Ethic. vii, 6) that "it is
more shameful to be incontinent in lust than in anger." But anger is
a spiritual sin, according to Gregory (Moral. xxxi, 17); while lust
pertains to carnal sins. Therefore carnal sin is more grievous than
spiritual sin.
_On the contrary,_ Gregory says (Moral. xxxiii, 11) that carnal sins
are of less guilt, but of more shame than spiritual sins.
_I answer that,_ Spiritual sins are of greater guilt than carnal
sins: yet this does not mean that each spiritual sin is of greater
guilt than each carnal sin; but that, considering the sole difference
between spiritual and carnal, spiritual sins are more grievous than
carnal sins, other things being equal. Three reasons may be assigned
for this. The first is on the part of the subject: because spiritual
sins belong to the spirit, to which it is proper to turn to God, and
to turn away from Him; whereas carnal sins are consummated in the
carnal pleasure of the appetite, to which it chiefly belongs to turn
to goods of the body; so that carnal sin, as such, denotes more a
_turning to_ something, and for that reason, implies a closer
cleaving; whereas spiritual sin denotes more a _turning from_
something, whence the notion of guilt arises; and for this reason it
involves greater guilt. A second reason may be taken on the part of
the person against whom sin is committed: because carnal sin, as
such, is against the sinner's own body, which he ought to love less,
in the order of charity, than God and his neighbor, against whom he
commits spiritual sins, and consequently spiritual sins, as such, are
of greater guilt. A third reason may be taken from the motive, since
the stronger the impulse to sin, the less grievous the sin, as we
shall state further on (A. 6). Now carnal sins have a stronger
impulse, viz. our innate concupiscence of the flesh. Therefore
spiritual sins, as such, are of greater guilt.
Reply Obj. 1: Adultery belongs not only to the sin of lust, but also
to the sin of injustice, and in this respect may be brought under the
head of covetousness, as a gloss observes on Eph. 5:5. "No
fornicator, or unclean, or covetous person," etc.; so that adultery
is so much more grievous than theft, as a man loves his wife more
than his chattels.
Reply Obj. 2: The devil is said to rejoice chiefly in the sin of
lust, because it is of the greatest adhesion, and man can with
difficulty be withdrawn from it. "For the desire of pleasure is
insatiable," as the Philosopher states (Ethic. iii, 12).
Reply Obj. 3: As the Philosopher himself says (Ethic. vii, 6), the
reason why it is more shameful to be incontinent in lust than in
anger, is that lust partakes less of reason; and in the same sense he
says (Ethic. iii, 10) that "sins of intemperance are most worthy of
reproach, because they are about those pleasures which are common to
us and irrational animals": hence, by these sins man is, so to speak,
brutalized; for which same reason Gregory says (Moral. xxxi, 17) that
they are more shameful.
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