e." In the
third place come sins committed against the sacraments, which belong
to Christ's humanity; and after these are the other sins committed
against mere creatures.

Accidentally, one sin can be graver than another on the sinner's
part. For example, the sin which is the result of ignorance or of
weakness is lighter than one arising from contempt, or from sure
knowledge; and the same reason holds good of other circumstances. And
according to this, the above sin can be graver in some, as happens in
them who from actual contempt and with consciousness of sin approach
this sacrament: but in others it is less grave; for instance, in
those who from fear of their sin being discovered, approach this
sacrament with consciousness of sin.

So, then, it is evident that this sin is specifically graver than
many others, yet it is not the greatest of all.

Reply Obj. 1: The sin of the unworthy recipient is compared to the
sin of them who slew Christ, by way of similitude, because each is
committed against Christ's body; but not according to the degree of
the crime. Because the sin of Christ's slayers was much graver, first
of all, because their sin was against Christ's body in its own
species, while this sin is against it under sacramental species;
secondly, because their sin came of the intent of injuring Christ,
while this does not.

Reply Obj. 2: The sin of the fornicator receiving Christ's body is
likened to Judas kissing Christ, as to the resemblance of the sin,
because each outrages Christ with the sign of friendship. but not as
to the extent of the sin, as was observed above (ad 1). And this
resemblance in crime applies no less to other sinners than to
fornicators: because by other mortal sins, sinners act against the
charity of Christ, of which this sacrament is the sign, and all the
more according as their sins are graver. But in a measure the sin of
fornication makes one more unfit for receiving this sacrament,
because thereby especially the spirit becomes enslaved by the flesh,
which is a hindrance to the fervor of love required for this
sacrament.

However, the hindrance to charity itself weighs more than the
hindrance to its fervor. Hence the sin of unbelief, which
fundamentally severs a man from the unity of the Church, simply
speaking, makes him to be utterly unfit for receiving this sacrament;
because it is the sacrament of the Church's unity, as stated above
(Q. 61, A. 2). Hence the unbeliever who receiv