Whether a Sin Is Aggravated by Reason of the Condition of the Person
Against Whom It Is Committed?
Objection 1: It would seem that sin is not aggravated by reason of
the condition of the person against whom it is committed. For if this
were the case a sin would be aggravated chiefly by being committed
against a just and holy man. But this does not aggravate a sin:
because a virtuous man who bears a wrong with equanimity is less
harmed by the wrong done him, than others, who, through being
scandalized, are also hurt inwardly. Therefore the condition of the
person against whom a sin is committed does not aggravate the sin.
Obj. 2: Further, if the condition of the person aggravated the sin,
this would be still more the case if the person be near of kin,
because, as Cicero says (Paradox. iii): "The man who kills his slave
sins once: he that takes his father's life sins many times." But the
kinship of a person sinned against does not apparently aggravate a
sin, because every man is most akin to himself; and yet it is less
grievous to harm oneself than another, e.g. to kill one's own, than
another's horse, as the Philosopher declares (Ethic. v, 11).
Therefore kinship of the person sinned against does not aggravate
the sin.
Obj. 3: Further, the condition of the person who sins aggravates a
sin chiefly on account of his position or knowledge, according to
Wis. 6:7: "The mighty shall be mightily tormented," and Luke 12:47:
"The servant who knew the will of his lord . . . and did it not . . .
shall be beaten with many stripes." Therefore, in like manner, on the
part of the person sinned against, the sin is made more grievous by
reason of his position and knowledge. But, apparently, it is not a
more grievous sin to inflict an injury on a rich and powerful person
than on a poor man, since "there is no respect of persons with God"
(Col. 3:25), according to Whose judgment the gravity of a sin is
measured. Therefore the condition of the person sinned against does
not aggravate the sin.
_On the contrary,_ Holy Writ censures especially those sins that are
committed against the servants of God. Thus it is written (3 Kings
19:14): "They have destroyed Thy altars, they have slain Thy prophets
with the sword." Moreover much blame is attached to the sin committed
by a man against those who are akin to him, according to Micah 7:6:
"the son dishonoreth the father, and the daughter riseth up against
her mother." Furthermore sins committed against persons of rank are
expressly condemned: thus it is written (Job 34:18): "Who saith to
the king: 'Thou art an apostate'; who calleth rulers ungodly."
Therefore the condition of the person sinned against aggravates the
sin.
_I answer that,_ The person sinned against is, in a manner, the
object of the sin. Now it has been stated above (A. 3) that the
primary gravity of a sin is derived from its object; so that a sin is
deemed to be so much the more grave, as its object is a more
principal end. But the principal ends of human acts are God, man
himself, and his neighbor: for whatever we do, it is on account of
one of these that we do it; although one of them is subordinate to
the other. Therefore the greater or lesser gravity of a sin, in
respect of the person sinned against, may be considered on the part
of these three.
First, on the part of God, to Whom man is the more closely united, as
he is more virtuous or more sacred to God: so that an injury
inflicted on such a person redounds on to God according to Zech. 2:8:
"He that toucheth you, toucheth the apple of My eye." Wherefore a sin
is the more grievous, according as it is committed against a person
more closely united to God by reason of personal sanctity, or
official station. On the part of man himself, it is evident that he
sins all the more grievously, according as the person against whom he
sins, is more united to him, either through natural affinity or
kindness received or any other bond; because he seems to sin against
himself rather than the other, and, for this very reason, sins all
the more grievously, according to Ecclus. 14:5: "He that is evil to
himself, to whom will he be good?" On the part of his neighbor, a man
sins the more grievously, according as his sin affects more persons:
so that a sin committed against a public personage, e.g. a sovereign
prince who stands in the place of the whole people, is more grievous
than a sin committed against a private person; hence it is expressly
prohibited (Ex. 22:28): "The prince of thy people thou shalt not
curse." In like manner it would seem that an injury done to a person
of prominence, is all the more grave, on account of the scandal and
the disturbance it would cause among many people.
Reply Obj. 1: He who inflicts an injury on a virtuous person, so far
as he is concerned, disturbs him internally and externally; but that
the latter is not disturbed internally is due to his goodness, which
does not extenuate the sin of the injurer.
Reply Obj. 2: The injury which a man inflicts on himself in those
things which are subject to the dominion of his will, for instance
his possessions, is less sinful than if it were inflicted on another,
because he does it of his own will; but in those things that are not
subject to the dominion of his will, such as natural and spiritual
goods, it is a graver sin to inflict an injury on oneself: for it is
more grievous for a man to kill himself than another. Since, however,
things belonging to our neighbor are not subject to the dominion of
our will, the argument fails to prove, in respect of injuries done to
such like things, that it is less grievous to sin in their regard,
unless indeed our neighbor be willing, or give his approval.
Reply Obj. 3: There is no respect for persons if God punishes more
severely those who sin against a person of higher rank; for this is
done because such an injury redounds to the harm of many.
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