all in the "prudence of
the flesh," because we covet the external things of the world on
account of the flesh.

We may also reply that since prudence is in a certain sense called
"wisdom," as stated above (Q. 47, A. 2, ad 1), we may distinguish a
threefold prudence corresponding to the three kinds of temptation.
Hence it is written (James 3:15) that there is a wisdom which is
"earthly, sensual and devilish," as explained above (Q. 45, A. 1, ad
1), when we were treating of wisdom.
_______________________

SECOND ARTICLE [II-II, Q. 55, Art. 2]

Whether Prudence of the Flesh Is a Mortal Sin?

Objection 1: It would seem that prudence of the flesh is a mortal
sin. For it is a mortal sin to rebel against the Divine law, since
this implies contempt of God. Now "the prudence [Douay: 'wisdom'] of
the flesh . . . is not subject to the law of God" (Rom. 8:7).
Therefore prudence of the flesh is a mortal sin.

Obj. 2: Further, every sin against the Holy Ghost is a mortal sin.
Now prudence of the flesh seems to be a sin against the Holy Ghost,
for "it cannot be subject to the law of God" (Rom. 8:7), and so it
seems to be an unpardonable sin, which is proper to the sin against
the Holy Ghost. Therefore prudence of the flesh is a mortal sin.

Obj. 3: Further, the greatest evil is opposed to the greatest good,
as stated in _Ethic._ viii, 10. Now prudence of the flesh is opposed
to that prudence which is the chief of the moral virtues. Therefore
prudence of the flesh is chief among mortal sins, so that it is
itself a mortal sin.

_On the contrary,_ That which diminishes a sin has not of itself the
nature of a mortal sin. Now the thoughtful quest of things pertaining
to the care of the flesh, which seems to pertain to carnal prudence,
diminishes sin [*Cf. Prov. 6:30]. Therefore prudence of the flesh has
not of itself the nature of a mortal sin.

_I answer that,_ As stated above (Q. 47, A. 2, ad 1; A. 13), a man is
said to be prudent in two ways. First, simply, i.e. in relation to
the end of life as a whole. Secondly, relatively, i.e. in relation to
some particular end; thus a man is said to be prudent in business or
something else of the kind. Accordingly if prudence of the flesh be
taken as corresponding to prudence in its absolute signification, so
that a man place the last end of his whole life in the care of the
flesh, it is a mortal sin, because he turns away from God by so
doing, since he cannot have several last ends, a