ove for a friend, seems to be
committed through self-love.
________________________

FIFTH ARTICLE [I-II, Q. 77, Art. 5]

Whether Concupiscence of the Flesh, Concupiscence of the Eyes, and
Pride of Life Are Fittingly Described As Causes of Sin?

Objection 1: It would seem that "concupiscence of the flesh,
concupiscence of the eyes, and pride of life" are unfittingly
described as causes of sin. Because, according to the Apostle (1 Tim.
6:10), "covetousness [*Douay: 'The desire of money'] is the root of
all evils." Now pride of life is not included in covetousness.
Therefore it should not be reckoned among the causes of sin.

Obj. 2: Further, concupiscence of the flesh is aroused chiefly by
what is seen by the eyes, according to Dan. 13:56: "Beauty hath
deceived thee." Therefore concupiscence of the eyes should not be
condivided with concupiscence of the flesh.

Obj. 3: Further, concupiscence is desire for pleasure, as stated
above (Q. 30, A. 2). Now objects of pleasure are perceived not only
by the sight, but also by the other senses. Therefore "concupiscence
of the hearing" and of the other senses should also have been
mentioned.

Obj. 4: Further, just as man is induced to sin, through inordinate
desire of good things, so is he also, through inordinate avoidance of
evil things, as stated above (A. 4, ad 3). But nothing is mentioned
here pertaining to avoidance of evil. Therefore the causes of sin are
insufficiently described.

_On the contrary,_ It is written (1 John 2:16): "All that is in the
world is concupiscence of the flesh, or [Vulg.: 'and'] pride of
life." Now a thing is said to be "in the world" by reason of sin:
wherefore it is written (1 John 5:19): "The whole world is seated in
wickedness." Therefore these three are causes of sin.

_I answer that,_ As stated above (A. 4), inordinate self-love is the
cause of every sin. Now self-love includes inordinate desire of good:
for a man desires good for the one he loves. Hence it is evident that
inordinate desire of good is the cause of every sin. Now good is, in
two ways, the object of the sensitive appetite, wherein are the
passions which are the cause of sin: first, absolutely, according as
it is the object of the concupiscible part; secondly, under the
aspect of difficulty, according as it is the object of the irascible
part, as stated above (Q. 23, A. 1). Again, concupiscence is twofold,
as stated above (Q. 30, A. 3). One is natural, and is directed to