Whether Concupiscence of the Flesh, Concupiscence of the Eyes, and
Pride of Life Are Fittingly Described As Causes of Sin?
Objection 1: It would seem that "concupiscence of the flesh,
concupiscence of the eyes, and pride of life" are unfittingly
described as causes of sin. Because, according to the Apostle (1 Tim.
6:10), "covetousness [*Douay: 'The desire of money'] is the root of
all evils." Now pride of life is not included in covetousness.
Therefore it should not be reckoned among the causes of sin.
Obj. 2: Further, concupiscence of the flesh is aroused chiefly by
what is seen by the eyes, according to Dan. 13:56: "Beauty hath
deceived thee." Therefore concupiscence of the eyes should not be
condivided with concupiscence of the flesh.
Obj. 3: Further, concupiscence is desire for pleasure, as stated
above (Q. 30, A. 2). Now objects of pleasure are perceived not only
by the sight, but also by the other senses. Therefore "concupiscence
of the hearing" and of the other senses should also have been
mentioned.
Obj. 4: Further, just as man is induced to sin, through inordinate
desire of good things, so is he also, through inordinate avoidance of
evil things, as stated above (A. 4, ad 3). But nothing is mentioned
here pertaining to avoidance of evil. Therefore the causes of sin are
insufficiently described.
_On the contrary,_ It is written (1 John 2:16): "All that is in the
world is concupiscence of the flesh, or [Vulg.: 'and'] pride of
life." Now a thing is said to be "in the world" by reason of sin:
wherefore it is written (1 John 5:19): "The whole world is seated in
wickedness." Therefore these three are causes of sin.
_I answer that,_ As stated above (A. 4), inordinate self-love is the
cause of every sin. Now self-love includes inordinate desire of good:
for a man desires good for the one he loves. Hence it is evident that
inordinate desire of good is the cause of every sin. Now good is, in
two ways, the object of the sensitive appetite, wherein are the
passions which are the cause of sin: first, absolutely, according as
it is the object of the concupiscible part; secondly, under the
aspect of difficulty, according as it is the object of the irascible
part, as stated above (Q. 23, A. 1). Again, concupiscence is twofold,
as stated above (Q. 30, A. 3). One is natural, and is directed to
those things which sustain the nature of the body, whether as regards
the preservation of the individual, such as food, drink, and the
like, or as regards the preservation of the species, such as sexual
matters: and the inordinate appetite of such things is called
"concupiscence of the flesh." The other is spiritual concupiscence,
and is directed to those things which do not afford sustentation or
pleasure in respect of the fleshly senses, but are delectable in
respect of the apprehension or imagination, or some similar mode of
perception; such are money, apparel, and the like; and this spiritual
concupiscence is called "concupiscence of the eyes," whether this be
taken as referring to the sight itself, of which the eyes are the
organ, so as to denote curiosity according to Augustine's exposition
(Confess. x); or to the concupiscence of things which are proposed
outwardly to the eyes, so as to denote covetousness, according to the
explanation of others.
The inordinate appetite of the arduous good pertains to the "pride of
life"; for pride is the inordinate appetite of excellence, as we
shall state further on (Q. 84, A. 2; II-II, Q. 162, A. 1).
It is therefore evident that all passions that are a cause of sin can
be reduced to these three: since all the passions of the
concupiscible part can be reduced to the first two, and all the
irascible passions to the third, which is not divided into two
because all the irascible passions conform to spiritual concupiscence.
Reply Obj. 1: "Pride of life" is included in covetousness according
as the latter denotes any kind of appetite for any kind of good. How
covetousness, as a special vice, which goes by the name of "avarice,"
is the root of all sins, shall be explained further on (Q. 84, A. 1).
Reply Obj. 2: "Concupiscence of the eyes" does not mean here the
concupiscence for all things which can be seen by the eyes, but only
for such things as afford, not carnal pleasure in respect of touch,
but in respect of the eyes, i.e. of any apprehensive power.
Reply Obj. 3: The sense of sight is the most excellent of all the
senses, and covers a larger ground, as stated in _Metaph._ i: and so
its name is transferred to all the other senses, and even to the
inner apprehensions, as Augustine states (De Verb. Dom., serm.
xxxiii).
Reply Obj. 4: Avoidance of evil is caused by the appetite for good,
as stated above (Q. 25, A. 2; Q. 39, A. 2); and so those passions
alone are mentioned which incline to good, as being the causes of
those which cause inordinately the avoidance of evil.
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