§ III. On the Unequal Gravity of Sins

The discussion is not of that unequal gravity of sins by which one sin is mortal and another venial; concerning that question we shall speak later. Rather, the question is generally whether sins are of unequal gravity, and whence this comes.

I. Existence of unequal gravity. Not all sins are equally grave. This is of faith against the Stoics, Jovinian, and others. It is proved: 1. from Sacred Scripture: "He who handed me over to you has the greater sin."¹ It is proved: 2. by reason. Sin involves a departure from the rectitude of reason; "and therefore it is of great importance for the gravity of sin whether there is a greater or lesser departure from the rectitude of reason; and according to this it must be said that not all sins are equal" (St. Thomas, I-II, q. 73, a. 2).

¹ John 19:11; cf. John 7:26; Matt. 5:22; 12:31; 1 John 5:16-17.

II. Root of inequality. Unequal gravity is taken from the object, circumstances, and end of the sinful act. For "everything is naturally increased from the same thing from which it is caused" (St. Thomas, I-II, q. 73, a. 7). But sin is caused from the disorder of the object, circumstance, and end.

1. From the object, or, practically, from the dignity of the virtue to which it is opposed; "for contraries are about the same thing, and in this way it is necessary that a graver sin be opposed to a greater virtue" (St. Thomas, I-II, q. 73, a. 3). Now virtues, considered according to their dignity, come in this order: 1. charity; 2. faith; 3. hope. The cardinal virtues follow, and their parts, concerning each of which it is difficult to determine in what order, considered according to their dignity, they should be counted. There is added that account must also be taken of the particular good of some virtue which is injured by sin; and when all these things are considered, the inequality of gravity can scarcely be determined accurately.

I add these things from St. Thomas:

a) Hatred of God is the gravest of sins (St. Thomas, I-II, q. 73, a. 3, ad 3).

b) "Sins which are committed against one's neighbor are to be weighed in themselves according to the harms which are inflicted upon one's neighbor, because from this they have the character of fault. But the harm is greater insofar as a greater good is taken away. Now there is a threefold good of man, namely the good of the soul, the good of the body, and the good of external things. The good of the soul, which is greatest, cannot be taken away by another except occasionally, for example, through evil persuasion, which does not impose necessity. But the other two goods, namely of the body and of external things, can be taken away violently by another. But because the good of the body surpasses the good of external things, sins by which harm is inflicted upon the body are graver than those by which harm is inflicted upon external things. Hence among the other sins which are committed against one's neighbor, homicide is graver, by which the life of the neighbor already actually existing is taken away. Consequent to this is adultery, which is against the due order of human generation, through which there is entrance into life. Consequent to this are external goods, among which reputation surpasses riches, because it is nearer to spiritual goods; hence it is said in Proverbs 22: 'A good name is better than many riches.' And therefore detraction according to its genus is a greater sin than theft; yet less than homicide or adultery" (St. Thomas, II-II, q. 73, a. 3).

2. From circumstances and end, for example, from circumstances:

a) Of the person sinning. Hence in themselves the sins of the faithful are graver than those of unbelievers (St. Thomas, I-II, q. 73, a. 10).

b) Of the person against whom the sin is committed. Hence sins against God are graver than sins against oneself and one's neighbor (St. Thomas, I-II, q. 73, a. 9).

c) Of the perfection of the depraved act, for example, on account of greater deliberation, intensity, duration, etc. Hence spiritual sins are graver than carnal sins (St. Thomas, I-II, q. 73, a. 5), and sins of malice are graver than sins of weakness (St. Thomas, I-II, q. 78, a. 4).