Whether Theft Is a Mortal Sin?
Objection 1: It would seem that theft is not a mortal sin. For it is
written (Prov. 6:30): "The fault is not so great when a man hath
stolen." But every mortal sin is a great fault. Therefore theft is
not a mortal sin.
Obj. 2: Further, mortal sin deserves to be punished with death. But
in the Law theft is punished not by death but by indemnity, according
to Ex. 22:1, "If any man steal an ox or a sheep . . . he shall
restore have oxen for one ox, and four sheep for one sheep."
Therefore theft is not a mortal sin.
Obj. 3: Further, theft can be committed in small even as in great
things. But it seems unreasonable for a man to be punished with
eternal death for the theft of a small thing such as a needle or a
quill. Therefore theft is not a mortal sin.
_On the contrary,_ No man is condemned by the Divine judgment save
for a mortal sin. Yet a man is condemned for theft, according to
Zech. 5:3, "This is the curse that goeth forth over the face of the
earth; for every thief shall be judged as is there written."
Therefore theft is a mortal sin.
_I answer that,_ As stated above (Q. 59, A. 4; I-II, Q. 72, A. 5), a
mortal sin is one that is contrary to charity as the spiritual life
of the soul. Now charity consists principally in the love of God, and
secondarily in the love of our neighbor, which is shown in our
wishing and doing him well. But theft is a means of doing harm to our
neighbor in his belongings; and if men were to rob one another
habitually, human society would be undone. Therefore theft, as being
opposed to charity, is a mortal sin.
Reply Obj. 1: The statement that theft is not a great fault is in
view of two cases. First, when a person is led to thieve through
necessity. This necessity diminishes or entirely removes sin, as we
shall show further on (A. 7). Hence the text continues: "For he
stealeth to fill his hungry soul." Secondly, theft is stated not to
be a great fault in comparison with the guilt of adultery, which is
punished with death. Hence the text goes on to say of the thief that
"if he be taken, he shall restore sevenfold . . . but he that is an
adulterer . . . shall destroy his own soul."
Reply Obj. 2: The punishments of this life are medicinal rather than
retributive. For retribution is reserved to the Divine judgment which
is pronounced against sinners "according to truth" (Rom. 2:2).
Wherefore, according to the judgment of the present life the death
punishment is inflicted, not for every mortal sin, but only for such
as inflict an irreparable harm, or again for such as contain some
horrible deformity. Hence according to the present judgment the pain
of death is not inflicted for theft which does not inflict an
irreparable harm, except when it is aggravated by some grave
circumstance, as in the case of sacrilege which is the theft of a
sacred thing, of peculation, which is theft of common property, as
Augustine states (Tract. 1, Super Joan.), and of kidnaping which is
stealing a man, for which the pain of death is inflicted (Ex. 21:16).
Reply Obj. 3: Reason accounts as nothing that which is little: so
that a man does not consider himself injured in very little matters:
and the person who takes such things can presume that this is not
against the will of the owner. And if a person take such like very
little things, he may be proportionately excused from mortal sin. Yet
if his intention is to rob and injure his neighbor, there may be a
mortal sin even in these very little things, even as there may be
through consent in a mere thought.
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