nts in the physical order, so
in human actions the works of the flesh are contrary to the fruits of
the Spirit.

Secondly, both fruits and fleshly works as enumerated may be
considered singly, each according to its specific nature. And in this
they are not of necessity contrary each to each: because, as stated
above (A. 3, ad 4), the Apostle did not intend to enumerate all the
works, whether spiritual or carnal. However, by a kind of adaptation,
Augustine, commenting on Gal. 5:22, 23, contrasts the fruits with the
carnal works, each to each. Thus "to fornication, which is the love
of satisfying lust outside lawful wedlock, we may contrast charity,
whereby the soul is wedded to God: wherein also is true chastity. By
uncleanness we must understand whatever disturbances arise from
fornication: and to these the joy of tranquillity is opposed.
Idolatry, by reason of which war was waged against the Gospel of God,
is opposed to peace. Against witchcrafts, enmities, contentions,
emulations, wraths and quarrels, there is longsuffering, which helps
us to bear the evils inflicted on us by those among whom we dwell;
while kindness helps us to cure those evils; and goodness, to forgive
them. In contrast to heresy there is faith; to envy, mildness; to
drunkenness and revellings, contingency."

Reply Obj. 1: That which proceeds from a tree against the tree's
nature, is not called its fruit, but rather its corruption. And since
works of virtue are connatural to reason, while works of vice are
contrary to nature, therefore it is that works of virtue are called
fruits, but not so works of vice.

Reply Obj. 2: "Good happens in one way, evil in all manner of ways,"
as Dionysius says (Div. Nom. iv): so that to one virtue many vices
are contrary. Consequently we must not be surprised if the works of
the flesh are more numerous than the fruits of the spirit.

The Reply to the Third Objection is clear from what has been said.
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EVIL HABITS, i.e. VICES AND SINS (QQ. 71-89)
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QUESTION 71

OF VICE AND SIN CONSIDERED IN THEMSELVES
(In Six Articles)

We have in the next place to consider vice and sin: about which six
points have to be considered: (1) Vice and sin considered in
themselves; (2) their distinction; (3) their comparison with one
another; (4) the subject of sin; (5) the cause of sin; (6) the effect
of sin.

Under the first head there are six points of inquiry:

(1) Whether v