unbelief,
blasphemy, and the like: and in each of these grades of sin, one sin
will be graver than another according as it is about a higher or
lower principle. And forasmuch as sins take their species from their
objects, the difference of gravity which is derived from the objects
is first and foremost, as resulting from the species.

Reply Obj. 1: Although the object is the matter about which an act is
concerned, yet it has the character of an end, in so far as the
intention of the agent is fixed on it, as stated above (Q. 72, A. 3,
ad 2). Now the form of a moral act depends on the end, as was shown
above (Q. 72, A. 6; Q. 18, A. 6).

Reply Obj. 2: From the very fact that man turns unduly to some
mutable good, it follows that he turns away from the immutable Good,
which aversion completes the nature of evil. Hence the various
degrees of malice in sins must needs follow the diversity of those
things to which man turns.

Reply Obj. 3: All the objects of human acts are related to one
another, wherefore all human acts are somewhat of one kind, in so far
as they are directed to the last end. Therefore nothing prevents all
sins from being compared with one another.
________________________

FOURTH ARTICLE [I-II, Q. 73, Art. 4]

Whether the Gravity of Sins Depends on the Excellence of the Virtues
to Which They Are Opposed?

Objection 1: It would seem that the gravity of sins does not vary
according to the excellence of the virtues to which they are opposed,
so that, to wit, the graver sin is opposed to the greater virtue.
For, according to Prov. 15:5, "In abundant justice there is the
greatest strength." Now, as Our Lord says (Matt. 5:20, seqq.)
abundant justice restrains anger, which is a less grievous sin than
murder, which less abundant justice restrains. Therefore the least
grievous sin is opposed to the greatest virtue.

Obj. 2: Further, it is stated in _Ethic._ ii, 3 that "virtue is about
the difficult and the good": whence it seems to follow that the
greater virtue is about what is more difficult. But it is a less
grievous sin to fail in what is more difficult, than in what is less
difficult. Therefore the less grievous sin is opposed to the greater
virtue.

Obj. 3: Further, charity is a greater virtue than faith or hope (1
Cor. 13:13). Now hatred which is opposed to charity is a less
grievous sin than unbelief or despair which are opposed to faith and
hope. Therefore the less grievous sin is opposed to the