cond Objection.

Reply Obj. 3: Even in the carnal sins there is a spiritual act, viz.
the act of reason: but the end of these sins, from which they are
named, is carnal pleasure.

Reply Obj. 4: As the gloss says, "in the sin of fornication the soul
is the body's slave in a special sense, because at the moment of
sinning it can think of nothing else": whereas the pleasure of
gluttony, although carnal, does not so utterly absorb the reason. It
may also be said that in this sin, an injury is done to the body
also, for it is defiled inordinately: wherefore by this sin alone is
man said specifically to sin against his body. While covetousness,
which is reckoned among the carnal sins, stands here for adultery,
which is the unjust appropriation of another's wife. Again, it may be
said that the thing in which the covetous man takes pleasure is
something bodily, and in this respect covetousness is numbered with
the carnal sins: but the pleasure itself does not belong to the body,
but to the spirit, wherefore Gregory says (Moral. xxxi, 17) that it
is a spiritual sin.
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THIRD ARTICLE [I-II, Q. 72, Art. 3]

Whether Sins Differ Specifically in Reference to Their Causes?

Objection 1: It would seem that sins differ specifically in reference
to their causes. For a thing takes its species from that whence it
derives its being. Now sins derive their being from their causes.
Therefore they take their species from them also. Therefore they
differ specifically in reference to their causes.

Obj. 2: Further, of all the causes the material cause seems to have
least reference to the species. Now the object in a sin is like its
material cause. Since, therefore, sins differ specifically according
to their objects, it seems that much more do they differ in reference
to their other causes.

Obj. 3: Further, Augustine, commenting on Ps. 79:17, "Things set on
fire and dug down," says that "every sin is due either to fear
inducing false humility, or to love enkindling us to undue ardor."
For it is written (1 John 2:16) that "all that is in the world, is
the concupiscence of the flesh, or [Vulg.: 'and'] the concupiscence
of the eyes, or [Vulg.: 'and'] the pride of life." Now a thing is
said to be in the world on account of sin, in as much as the world
denotes lovers of the world, as Augustine observes (Tract. ii in
Joan.). Gregory, too (Moral. xxxi, 17), distinguishes all sins
according to the seven capital vices. No