o things in the
definition of sin; one, pertaining to the substance of a human act,
and which is the matter, so to speak, of sin, when he says "word,
deed, or desire"; the other, pertaining to the nature of evil, and
which is the form, as it were, of sin, when he says, "contrary to the
eternal law."

Reply Obj. 1: Affirmation and negation are reduced to one same genus:
e.g. in Divine things, begotten and unbegotten are reduced to the
genus "relation," as Augustine states (De Trin. v, 6, 7): and so
"word" and "deed" denote equally what is said and what is not said,
what is done and what is not done.

Reply Obj. 2: The first cause of sin is in the will, which commands
all voluntary acts, in which alone is sin to be found: and hence it
is that Augustine sometimes defines sin in reference to the will
alone. But since external acts also pertain to the substance of sin,
through being evil of themselves, as stated, it was necessary in
defining sin to include something referring to external action.

Reply Obj. 3: The eternal law first and foremost directs man to his
end, and in consequence, makes man to be well disposed in regard to
things which are directed to the end: hence when he says, "contrary
to the eternal law," he includes aversion from the end and all other
forms of inordinateness.

Reply Obj. 4: When it is said that not every sin is evil through
being forbidden, this must be understood of prohibition by positive
law. If, however, the prohibition be referred to the natural law,
which is contained primarily in the eternal law, but secondarily in
the natural code of the human reason, then every sin is evil through
being prohibited: since it is contrary to natural law, precisely
because it is inordinate.

Reply Obj. 5: The theologian considers sin chiefly as an offense
against God; and the moral philosopher, as something contrary to
reason. Hence Augustine defines sin with reference to its being
"contrary to the eternal law," more fittingly than with reference to
its being contrary to reason; the more so, as the eternal law directs
us in many things that surpass human reason, e.g. in matters of faith.
________________________

QUESTION 72

OF THE DISTINCTION OF SINS
(In Nine Articles)

We must now consider the distinction of sins or vices: under which
head there are nine points of inquiry:

(1) Whether sins are distinguished specifically by their objects?

(2) Of the distinction between spiritual and carna