son of imperfection of the act, as stated above (Q. 66, A. 6, ad
3), when we were treating of theft.

In another way covetousness may be taken as opposed to liberality: in
which sense it denotes inordinate love of riches. Accordingly if the
love of riches becomes so great as to be preferred to charity, in
such wise that a man, through love of riches, fear not to act counter
to the love of God and his neighbor, covetousness will then be a
mortal sin. If, on the other hand, the inordinate nature of his love
stops short of this, so that although he love riches too much, yet he
does not prefer the love of them to the love of God, and is unwilling
for the sake of riches to do anything in opposition to God or his
neighbor, then covetousness is a venial sin.

Reply Obj. 1: Covetousness is numbered together with mortal sins, by
reason of the aspect under which it is a mortal sin.

Reply Obj. 2: Basil is speaking of a case wherein a man is bound by a
legal debt to give of his goods to the poor, either through fear of
their want or on account of his having too much.

Reply Obj. 3: Lust for riches, properly speaking, brings darkness on
the soul, when it puts out the light of charity, by preferring the
love of riches to the love of God.
_______________________

FIFTH ARTICLE [II-II, Q. 118, Art. 5]

Whether Covetousness Is the Greatest of Sins?

Objection 1: It seems that covetousness is the greatest of sins. For
it is written (Ecclus. 10:9): "Nothing is more wicked than a covetous
man," and the text continues: "There is not a more wicked thing than
to love money: for such a one setteth even his own soul to sale."
Tully also says (De Offic. i, under the heading, 'True magnanimity is
based chiefly on two things'): "Nothing is so narrow or little minded
as to love money." But this pertains to covetousness. Therefore
covetousness is the most grievous of sins.

Obj. 2: Further, the more a sin is opposed to charity, the more
grievous it is. Now covetousness is most opposed to charity: for
Augustine says (QQ. 83, qu. 36) that "greed is the bane of charity."
Therefore covetousness is the greatest of sins.

Obj. 3: Further, the gravity of a sin is indicated by its being
incurable: wherefore the sin against the Holy Ghost is said to be
most grievous, because it is irremissible. But covetousness is an
incurable sin: hence the Philosopher says (Ethic. iv, 1) that "old
age and helplessness of any kind make men illiberal." Therefore