om just and virtuous
deeds, so that its guilt is less perceptible. On the other hand,
carnal lust is apparent to all, because from the outset it is of a
shameful nature: and yet, under God's dispensation, it is less
grievous than pride. For he who is in the clutches of pride and feels
it not, falls into the lusts of the flesh, that being thus humbled he
may rise from his abasement."

From this indeed the gravity of pride is made manifest. For just as a
wise physician, in order to cure a worse disease, allows the patient
to contract one that is less dangerous, so the sin of pride is shown
to be more grievous by the very fact that, as a remedy, God allows
men to fall into other sins.
_______________________

SEVENTH ARTICLE [II-II, Q. 162, Art. 7]

Whether Pride Is the First Sin of All?

Objection 1: It would seem that pride is not the first sin of all.
For the first is maintained in all that follows. Now pride does not
accompany all sins, nor is it the origin of all: for Augustine says
(De Nat. et Grat. xx) that many things are done "amiss which are not
done with pride." Therefore pride is not the first sin of all.

Obj. 2: Further, it is written (Ecclus. 10:14) that the "beginning of
. . . pride is to fall off from God." Therefore falling away from God
precedes pride.

Obj. 3: Further, the order of sins would seem to be according to the
order of virtues. Now, not humility but faith is the first of all
virtues. Therefore pride is not the first sin of all.

Obj. 4: Further, it is written (2 Tim. 3:13): "Evil men and seducers
shall grow worse and worse"; so that apparently man's beginning of
wickedness is not the greatest of sins. But pride is the greatest of
sins as stated in the foregoing Article. Therefore pride is not the
first sin.

Obj. 5: Further, resemblance and pretense come after the reality. Now
the Philosopher says (Ethic. iii, 7) that "pride apes fortitude and
daring." Therefore the vice of daring precedes the vice of pride.

_On the contrary,_ It is written (Ecclus. 10:15): "Pride is the
beginning of all sin."

_I answer that,_ The first thing in every genus is that which is
essential. Now it has been stated above (A. 6) that aversion from
God, which is the formal complement of sin, belongs to pride
essentially, and to other sins, consequently. Hence it is that pride
fulfils the conditions of a first thing, and is "the beginning of all
sins," as stated above (I-II, Q. 84, A. 2), when we were tre