189. The Gravity of Sins and Their Differentiation

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Lecture Notes

Main Topics #

The Question of Sin’s Gravity #

• Whether the gravity of sins varies according to their objects
• Initial objections: gravity pertains to malice (intention/intensity), not to the object or matter of sin
• Sins with diverse objects belong to diverse genera and thus appear incomparable
• Thomas’s resolution: sins do differ in gravity, and this difference follows from their objects

Objects as the Source of Species and Gravity #

• Sins receive their species from their objects
• The object functions as the end (finis) of the act, not merely as matter
• The form of a moral act depends upon its end, which is the cause of all other causes
• Therefore: diversity of objects entails diversity of gravity

Hierarchy of Objects #

• Sins ordered by what they are directed against:
  • Sins against God (infidelity, blasphemy) are gravest
  • Sins against persons (homicide, adultery) are intermediate
  • Sins against external things (theft) are least grave
• Example: homicide > theft because human life is more valuable than possessions
• A sin against oneself (regarding one’s own body) is less grave than sin against God or neighbor

The Medical Analogy for Understanding Gravity #

• Health consists in a suitable commensuration of bodily humors according to the nature of the animal
• Sickness is more grave when it affects a principal principle (e.g., the heart, which is principle of life)
• Similarly: virtue consists in commensuration of human acts according to the rule of reason
• Sin is more grave when it disorders something that is a beginning or prior principle in the order of reason
• Reason orders all acts toward their end; thus sins more grave when they proceed from a higher end

Virtues and Opposed Sins #

• A greater virtue has a greater sin directly opposed to it
• Contraries are things furthest apart within the same genus (e.g., black vs. white, not yellow)
• This direct opposition holds because both virtue and the opposed sin get their species from the same object
• A greater virtue may also restrain lesser sins through its extension, preventing things that lead to sin
• Example: abundant justice restrains anger (lesser sin than murder, which lesser justice prevents)
• Critical point: Charity (love of God) is the greatest virtue; therefore hatred of God is the gravissimum peccatorum (gravest sin)

Carnal vs. Spiritual Sins #

• Thesis: Spiritual sins are graver than carnal sins when considering the difference between spirituality and carnality alone
• This is NOT to say every spiritual sin is graver than every carnal sin (e.g., adultery may be graver than minor anger)
• Three reasons for the greater gravity of spiritual sins:

1. On the Side of the Subject #

• Spiritual sins pertain to the spirit of man, which belongs to be converted toward God or turned away from God
• Carnal sins are consummated in the pleasure of bodily appetite
• Carnal sin has more conversion (turning toward bodily good), which is of greater cleaving
• Spiritual sin has more aversion (turning away), from which proceeds the radical guilt (malitia)
• Therefore: spiritual sin, as such, has greater fault

2. On the Side of That Against Which One Sins #

• Carnal sin, as such, is against one’s own body
• One’s body is less to be loved than God and even one’s neighbor (according to the order of charity)
• One can and should die for one’s neighbor
• Spiritual sins are against God or neighbor
• Therefore: spiritual sins are graver

3. On the Side of the Moving Cause #

• The more grave the impulse moving one toward sin, the less grave the sin (diminished voluntariness)
• Carnal sins have more vehement impulse from concupiscence of the flesh
• Spiritual sins have less vehement impulse
• Therefore: spiritual sins, lacking the excuse of strong passion, are graver in themselves

Objections Resolved #

• Objection: Adultery (carnal) is graver than theft (spiritual) because Scripture shows God’s greater wrath toward adultery
• Response: Adultery also pertains to injustice (violation of another’s wife); considering only the difference between carnality and spirituality, spiritual sins are graver
• Objection: The devil rejoices most in lust (carnal sin), therefore it must be graver
• Response: The devil rejoices in lust not because it is graver in itself, but because it is most common and hardest to overcome; it is easier bait for humans

The Nature of Concupiscence and Voluntariness #

• Concupiscence (desire/passion) of the flesh is inborn to humans
• Humans are weighed down by sensory appetite more than by reason
• The more something is pleasing, the more voluntary it appears; but strong concupiscence preceding reason’s judgment provides excuse for sin
• Carnal sins are consummated in pleasures common to beasts; hence they make a man “brutal, beast-like”

Key Arguments #

On Whether Gravity Varies by Object #

Against: Objects are matter, not form; gravity pertains to malice/intention, not matter. Sins with diverse objects belong to diverse genera (like comparing triangles and lions).

For: Sins receive their species from objects. Species follows from objects; thus gravity must also vary. The Ten Commandments list diverse sins (murder, adultery, theft, false witness) as differing in seriousness.

Thomas’s Resolution: The object has the ratio (character/function) of an end, not merely matter. The form of moral acts depends on their end. Gravity varies according to objects because objects are ends, and ends are the cause of all other causes.

On Whether Greater Virtues Have Greater Opposed Sins #

Against: Justice is greater than temperance. But abundant justice restrains anger (lesser sin than murder). Therefore greater virtue opposes lesser sin.

For: Contraries are furthest apart in the same genus. The pessimum (worst) is contrary to the optimum (best). Therefore the greatest sin opposes the greatest virtue.

Thomas’s Resolution: Direct opposition (about the same object): Greater virtue directly opposed by greater sin. Indirect opposition (by extension, restraining): Greater virtue restrains lesser sins through preventing what leads to them. These are compatible.

On Whether Carnal Sins Are Graver Than Spiritual #

Against: Devil rejoices most in lust (carnal); therefore carnal is graver. Adultery is graver than theft per Scripture. Intemperance is more shameful than anger per Aristotle.

For: Spiritual sins pertain to spirit ordered to God; carnal to bodily appetite. Aversion (spiritual sin) is more grave than conversion (carnal sin). Spiritual sins sin against God or neighbor; carnal against one’s body.

Thomas’s Resolution: Considering spirituality vs. carnality alone, spiritual sins are graver. But specific carnal sins (adultery) may be graver than specific spiritual sins when other factors are involved (e.g., adultery also involves injustice). The devil rejoices in carnal sins not because they’re graver, but because they’re most common and hardest to overcome.

Important Definitions #

• Aversion (ἀποστροφή): Turning away from God and the order of reason; the radical evil aspect of all sin
• Conversion (στροφή): Turning toward some disordered good; less grave in itself than aversion
• Object (obiectum): That toward which an act is directed; functions as the end of the act and gives it species
• Species (species): The kind or type of act, determined by its object
• End (finis): That toward which an act is ordered; the cause of all other causes in moral acts
• Commensuration (commensuratio): Suitable proportion or harmony, as in health (proper balance of humors) or virtue (proper ordering of acts to reason)
• Concupiscence (concupiscentia): Strong desire or passion, especially of bodily appetite; can be excuse for sin when preceding reason’s judgment
• Malice (malitia): The quality of being evil; the badness or guilt of a sin
• Gravissimum peccatorum: The gravest of sins (hatred of God)

Examples & Illustrations #

Hierarchy of Sins by Object #

• Murder (sin against person’s life) > Adultery (sin against person’s right) > Theft (sin against external goods)
• Infidelity, blasphemy (sins against God) > All sins against persons or things
• Hatred of God > All other sins

The Medical Analogy #

• Heart disease is more dangerous than minor illness because the heart is principle of life
• Similarly, sin corrupting the highest principle (reason’s ordering to God) is more grave
• Modern example: cancer and heart failure both kill, but both indicate how human bodies fail

Commensuration in Acts #

• As animals differ in bodily nature (human vs. lion), so commensuration differs for each
• One lion is “longer” than another lion (comparable); one triangle is not “bigger” than a lion (incomparable)
• Acts ordered to reason’s rule must have suitable proportion to reason itself

On Languor in Carnal Sins #

• The concupiscible appetite (sensory desire) is closer to reason than unbridled rage, yet it more commonly dominates humans
• Scripture’s list of commandments puts murder (anger-based, less carnal) before adultery (carnal) and theft, suggesting murder’s apparent gravity
• Yet spiritual sins (like pride) are more fundamentally disordered because they directly oppose the spirit’s ordering to God

Notable Quotes #

“The gravity of sins receive their species from their objects” — Thomas Aquinas (summarized in lecture)

“Hate of God is the gravissimum peccatorum” — Thomas Aquinas, cited by Berquist

“The flesh gets the spirit” — Thomas Aquinas on why carnal sins dominate the human race

“To a greater virtue is opposed a greater sin” — Principle from Aristotelian ethics (Ethics, Book VIII)

Questions Addressed #

Q: Does the gravity of sins vary according to their objects? #

A: Yes. Although the object is the matter of sin, it has the character (ratio) of an end. Since the form of moral acts depends on their ends, and ends are causes of all other causes, sins differ in gravity according to the diversity of their objects. A sin against something more principal (God, then persons, then things) is more grave.

Q: Is the gravity of sin comparable across sins of different objects? #

A: Yes, though they belong to different genera of sin. All human acts come together in one genus insofar as they are ordered to the last end (God). Thus all sins are comparable through their relation to reason and to God.

Q: Is a greater virtue opposed by a greater sin? #

A: Yes, directly — when considering the same object. Contraries are furthest apart in the same genus. But a greater virtue may also indirectly restrain lesser sins through its extension, preventing what leads to them. Both are true.

Q: Are spiritual sins graver than carnal sins? #

A: Yes, considering the difference between spirituality and carnality alone. Spiritual sins involve greater aversion from God; carnal sins involve greater conversion to bodily goods (which is less grave). However, specific carnal sins (like adultery) may be graver than specific spiritual sins (like minor anger) when other circumstances are considered.

Q: Why does the devil seem to rejoice more in carnal sins if spiritual sins are graver? #

A: The devil rejoices in carnal sins not because they are graver, but because they are most common among humans, hardest to overcome, and easiest bait. The devil’s choosing does not determine moral gravity; the actual disorder in the act does.