ho are unwilling to spend their own, lest they be driven to
accept from others: whereas the disorder of prodigality is
accompanied by a circumstance that calls for blame, inasmuch as we
ascribe prodigality to those who are intemperate, as the Philosopher
observes (Ethic. iv, 1). Therefore prodigality is a more grievous sin
than covetousness.

Obj. 3: Further, prudence is chief among the moral virtues, as stated
above (Q. 56, A. 1, ad 1; I-II, Q. 61, A. 2, ad 1). Now prodigality
is more opposed to prudence than covetousness is: for it is written
(Prov. 21:20): "There is a treasure to be desired, and oil in the
dwelling of the just; and the foolish man shall spend it": and the
Philosopher says (Ethic. iv, 6) that "it is the mark of a fool to
give too much and receive nothing." Therefore prodigality is a more
grievous sin than covetousness.

_On the contrary,_ The Philosopher says (Ethic. iv, 6) that "the
prodigal seems to be much better than the illiberal man."

_I answer that,_ Prodigality considered in itself is a less grievous
sin than covetousness, and this for three reasons. First, because
covetousness differs more from the opposite virtue: since giving,
wherein the prodigal exceeds, belongs to liberality more than
receiving or retaining, wherein the covetous man exceeds. Secondly,
because the prodigal man is of use to the many to whom he gives,
while the covetous man is of use to no one, not even to himself, as
stated in _Ethic._ iv, 6. Thirdly, because prodigality is easily
cured. For not only is the prodigal on the way to old age, which is
opposed to prodigality, but he is easily reduced to a state of want,
since much useless spending impoverishes him and makes him unable to
exceed in giving. Moreover, prodigality is easily turned into virtue
on account of its likeness thereto. On the other hand, the covetous
man is not easily cured, for the reason given above (Q. 118, A. 5, ad
3).

Reply Obj. 1: The difference between the prodigal and the covetous
man is not that the former sins against himself and the latter
against another. For the prodigal sins against himself by spending
that which is his, and his means of support, and against others by
spending the wherewithal to help others. This applies chiefly to the
clergy, who are the dispensers of the Church's goods, that belong to
the poor whom they defraud by their prodigal expenditure. In like
manner the covetous man sins against others, by being deficient in