ir own sake, as being the last
end; but because they are much sought after as useful for any
temporal end. And since a universal good is more desirable than a
particular good, they move the appetite more than any individual
goods, which along with many others can be procured by means of money.

Reply Obj. 3: Just as in natural things we do not ask what
always happens, but what happens most frequently, for the reason that
the nature of corruptible things can be hindered, so as not always to
act in the same way; so also in moral matters, we consider what
happens in the majority of cases, not what happens invariably, for the
reason that the will does not act of necessity. So when we say that
covetousness is the root of all evils, we do not assert that no other
evil can be its root, but that other evils more frequently arise
therefrom, for the reason given.
________________________

SECOND ARTICLE [I-II, Q. 84, Art. 2]

Whether Pride Is the Beginning of Every Sin?

Objection 1: It would seem that pride is not the beginning of every
sin. For the root is a beginning of a tree, so that the beginning of
a sin seems to be the same as the root of sin. Now covetousness is
the root of every sin, as stated above (A. 1). Therefore it is also
the beginning of every sin, and not pride.

Obj. 2: Further, it is written (Ecclus. 10:14): "The beginning of the
pride of man is apostasy [Douay: 'to fall off'] from God." But
apostasy from God is a sin. Therefore another sin is the beginning of
pride, so that the latter is not the beginning of every sin.

Obj. 3: Further, the beginning of every sin would seem to be that
which causes all sins. Now this is inordinate self-love, which,
according to Augustine (De Civ. Dei xiv), "builds up the city of
Babylon." Therefore self-love and not pride, is the beginning of
every sin.

_On the contrary,_ It is written (Ecclus. 10:15): "Pride is the
beginning of all sin."

_I answer that,_ Some say pride is to be taken in three ways. First,
as denoting inordinate desire to excel; and thus it is a special sin.
Secondly, as denoting actual contempt of God, to the effect of not
being subject to His commandment; and thus, they say, it is a generic
sin. Thirdly, as denoting an inclination to this contempt, owing to
the corruption of nature; and in this sense they say that it is the
beginning of every sin, and that it differs from covetousness,
because covetousness regards sin as turning towards the muta