just as
everyone that is in need seeks to have his need supplied, they are
not excused from sin if they exceed this due measure of reason with
regard to riches.
_______________________

SECOND ARTICLE [II-II, Q. 118, Art. 2]

Whether Covetousness Is a Special Sin?

Objection 1: It seems that covetousness is not a special sin. For
Augustine says (De Lib. Arb. iii): "Covetousness, which in Greek is
called _philargyria_, applies not only to silver or money, but also
to anything that is desired immoderately." Now in every sin there is
immoderate desire of something, because sin consists in turning away
from the immutable good, and adhering to mutable goods, as stated
above (I-II, Q. 71, A. 6, Obj. 3). Therefore covetousness is a
general sin.

Obj. 2: Further, according to Isidore (Etym. x), "the covetous
(_avarus_) man" is so called because he is "greedy for brass (_avidus
aeris_)," i.e. money: wherefore in Greek covetousness is called
_philargyria_, i.e. "love of silver." Now silver, which stands for
money, signifies all external goods the value of which can be
measured by money, as stated above (Q. 117, A. 2, ad 2). Therefore
covetousness is a desire for any external thing: and consequently
seems to be a general sin.

Obj. 3: Further, a gloss on Rom. 7:7, "For I had not known
concupiscence," says: "The law is good, since by forbidding
concupiscence, it forbids all evil." Now the law seems to forbid
especially the concupiscence of covetousness: hence it is written
(Ex. 20:17): "Thou shalt not covet thy neighbor's goods." Therefore
the concupiscence of covetousness is all evil, and so covetousness is
a general sin.

_On the contrary,_ Covetousness is numbered together with other
special sins (Rom. 1:29), where it is written: "Being filled with all
iniquity, malice, fornication, covetousness" [Douay: 'avarice'], etc.

_I answer that,_ Sins take their species from their objects, as
stated above (I-II, Q. 72, A. 1). Now the object of a sin is the good
towards which an inordinate appetite tends. Hence where there is a
special aspect of good inordinately desired, there is a special kind
of sin. Now the useful good differs in aspect from the delightful
good. And riches, as such, come under the head of useful good, since
they are desired under the aspect of being useful to man.
Consequently covetousness is a special sin, forasmuch as it is an
immoderate love of having possessions, which are comprised under the
name of