g to Eph. 4:23: "Be renewed in
the spirit of your mind," where spirit stands for reason, according
to a gloss. Now every sin, which is committed in accordance with the
flesh, flows from the reason by its consent; since consent in a
sinful act belongs to the higher reason, as we shall state further on
(Q. 74, A. 7). Therefore the same sins are both carnal and spiritual,
and consequently they should not be distinguished from one another.

Obj. 4: Further, if some sins are carnal specifically, this,
seemingly, should apply chiefly to those sins whereby man sins
against his own body. But, according to the Apostle (1 Cor. 6:18),
"every sin that a man doth, is without the body: but he that
committeth fornication, sinneth against his own body." Therefore
fornication would be the only carnal sin, whereas the Apostle (Eph.
5:3) reckons covetousness with the carnal sins.

_On the contrary,_ Gregory (Moral. xxxi, 17) says that "of the seven
capital sins five are spiritual, and two carnal."

_I answer that,_ As stated above (A. 1), sins take their species from
their objects. Now every sin consists in the desire for some mutable
good, for which man has an inordinate desire, and the possession of
which gives him inordinate pleasure. Now, as explained above (Q. 31,
A. 3), pleasure is twofold. One belongs to the soul, and is
consummated in the mere apprehension of a thing possessed in
accordance with desire; this can also be called spiritual pleasure,
e.g. when one takes pleasure in human praise or the like. The other
pleasure is bodily or natural, and is realized in bodily touch, and
this can also be called carnal pleasure.

Accordingly, those sins which consist in spiritual pleasure, are
called spiritual sins; while those which consist in carnal pleasure,
are called carnal sins, e.g. gluttony, which consists in the
pleasures of the table; and lust, which consists in sexual pleasures.
Hence the Apostle says (2 Cor. 7:1): "Let us cleanse ourselves from
all defilement of the flesh and of the spirit."

Reply Obj. 1: As a gloss says on the same passage, these vices are
called works of the flesh, not as though they consisted in carnal
pleasure; but flesh here denotes man, who is said to live according
to the flesh, when he lives according to himself, as Augustine says
(De Civ. Dei xiv, 2, 3). The reason of this is because every failing
in the human reason is due in some way to the carnal sense.

This suffices for the Reply to the Se