ir sin of pride. Therefore they
sin mortally in everything that they do of their own will. This does
not apply to the appetite for the natural good, which appetite we
have stated to be in them (I, Q. 63, A. 4; Q. 64, A. 2, ad 5).

Reply Obj. 1: Man does indeed agree with the angels in the mind or
intellect, but he differs in his mode of understanding, as stated
above.

Reply Obj. 2: An angel could not love a creature less than God,
without, at the same time, either referring it to God, as the last
end, or to some inordinate end, for the reason given above.

Reply Obj. 3: The demons incite man to all such things which seem
venial, that he may become used to them, so as to lead him on to
mortal sin. Consequently in all such things they sin mortally, on
account of the end they have in view.
________________________

FIFTH ARTICLE [I-II, Q. 89, Art. 5]

Whether the First Movements of the Sensuality in Unbelievers Are
Mortal Sin?

Objection 1: It would seem that the first movements of the sensuality
in unbelievers are mortal sins. For the Apostle says (Rom. 8:1) that
"there is . . . no condemnation to them that are in Christ Jesus, who
walk not according to the flesh": and he is speaking there of the
concupiscence of the sensuality, as appears from the context (Rom.
7). Therefore the reason why concupiscence is not a matter of
condemnation to those who walk not according to the flesh, i.e. by
consenting to concupiscence, is because they are in Christ Jesus. But
unbelievers are not in Christ Jesus. Therefore in unbelievers this is
a matter of condemnation. Therefore the first movements of
unbelievers are mortal sins.

Obj. 2: Further Anselm says (De Gratia et Lib. Arb. vii): "Those who
are not in Christ, when they feel the sting of the flesh, follow the
road of damnation, even if they walk not according to the flesh." But
damnation is not due save to mortal sin. Therefore, since man feels
the sting of the flesh in the first movements of the concupiscence,
it seems that the first movements of concupiscence in unbelievers are
mortal sins.

Obj. 3: Further, Anselm says (De Gratia et Lib. Arb. vii): "Man was
so made that he was not liable to feel concupiscence." Now this
liability seems to be remitted to man by the grace of Baptism, which
the unbeliever has not. Therefore every act of concupiscence in an
unbeliever, even without his consent, is a mortal sin, because he
acts against his duty.

_On the contrary,_ It i