Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that sin is unfittingly divided into sin against God, against one's neighbor, and against oneself. For that which is common to all sins should not be reckoned as a part in the division of sin. But it is common to all sins to be against God: for it is stated in the definition of sin that it is "against God's law," as stated above (Question 66, Article 6). Therefore sin against God should not be reckoned a part of the division of sin.

Objection 2: Further, every division should consist of things in opposition to one another. But these three kinds of sin are not opposed to one another: for whoever sins against his neighbor, sins against himself and against God. Therefore sin is not fittingly divided into these three.

Objection 3: Further, specification is not taken from things external. But God and our neighbor are external to us. Therefore sins are not distinguished specifically with regard to them: and consequently sin is unfittingly divided according to these three.

On the contrary, Isidore (De Summo Bono), in giving the division of sins, says that "man is said to sin against himself, against God, and against his neighbor."

I answer that, As stated above (Question 71, Articles 1,6), sin is an inordinate act. Now there should be a threefold order in man: one in relation to the rule of reason, in so far as all our actions and passions should be commensurate with the rule of reason: another order is in relation to the rule of the Divine Law, whereby man should be directed in all things: and if man were by nature a solitary animal, this twofold order would suffice. But since man is naturally a civic and social animal, as is proved in Polit. i, 2, hence a third order is necessary, whereby man is directed in relation to other men among whom he has to dwell. Of these orders the second contains the first and surpasses it. For whatever things are comprised under the order of reason, are comprised under the order of God Himself. Yet some things are comprised under the order of God, which surpass the human reason, such as matters of faith, and things due to God alone. Hence he that sins in such matters, for instance, by heresy, sacrilege, or blasphemy, is said to sin against God. In like manner, the first order includes the third and surpasses it, because in all things wherein we are directed in reference to our neighbor, we need to be directed according to the order of reason. Yet in some things we are directed according to reason, in relation to ourselves only, and not in reference to our neighbor; and when man sins in these matters, he is said to sin against himself, as is seen in the glutton, the lustful, and the prodigal. But when man sins in matters concerning his neighbor, he is said to sin against his neighbor, as appears in the thief and murderer. Now the things whereby man is directed to God, his neighbor, and himself are diverse. Wherefore this distinction of sins is in respect of their objects, according to which the species of sins are diversified: and consequently this distinction of sins is properly one of different species of sins: because the virtues also, to which sins are opposed, differ specifically in respect of these three. For it is evident from what has been said (Question 62, Articles 1,2,3) that by the theological virtues man is directed to God; by temperance and fortitude, to himself; and by justice to his neighbor.

Reply to Objection 1: To sin against God is common to all sins, in so far as the order to God includes every human order; but in so far as order to God surpasses the other two orders, sin against God is a special kind of sin.

Reply to Objection 2: When several things, of which one includes another, are distinct from one another, this distinction is understood to refer, not to the part contained in another, but to that in which one goes beyond another. This may be seen in the division of numbers and figures: for a triangle is distinguished from a four-sided figure not in respect of its being contained thereby, but in respect of that in which it is surpassed thereby: and the same applies to the numbers three and four.

Reply to Objection 3: Although God and our neighbor are external to the sinner himself, they are not external to the act of sin, but are related to it as to its object.

Articulus 4

Argumentum 1

Ad quartum sic proceditur. Videtur quod inconvenienter peccatum distinguatur per peccatum quod est in deum, in proximum, et in seipsum.

Illud enim quod est commune omni peccato, non debet poni quasi pars in divisione peccati. Sed commune est omni peccato quod sit contra deum, ponitur enim in definitione peccati quod sit contra legem dei, ut supra dictum est.

Non ergo peccatum in deum debet poni quasi pars in divisione peccatorum.

Argumentum 2

Praeterea, omnis divisio debet fieri per opposita. Sed ista tria genera peccatorum non sunt opposita, quicumque enim peccat in proximum, peccat etiam in seipsum et in deum. Non ergo peccatum convenienter dividitur secundum haec tria.

Argumentum 3

Praeterea, ea quae sunt extrinsecus, non conferunt speciem.

Sed deus et proximus sunt extra nos. Ergo per haec non distinguuntur peccata secundum speciem. Inconvenienter igitur secundum haec tria peccatum dividitur.

Sed Contra

Sed contra est quod Isidorus, in libro de summo bono, distinguens peccata, dicit quod homo dicitur peccare in se, in deum, et in proximum.

Corpus

Respondeo dicendum quod, sicut supra dictum est, peccatum est actus inordinatus. Triplex autem ordo in homine debet esse. Unus quidem secundum comparationem ad regulam rationis, prout scilicet omnes actiones et passiones nostrae debent secundum regulam rationis commensurari. Alius autem ordo est per comparationem ad regulam divinae legis, per quam homo in omnibus dirigi debet. Et si quidem homo naturaliter esset animal solitarium, hic duplex ordo sufficeret, sed quia homo est naturaliter animal politicum et sociale, ut probatur in I polit., ideo necesse est quod sit tertius ordo, quo homo ordinetur ad alios homines, quibus convivere debet.

Horum autem ordinum secundus continet primum, et excedit ipsum.

Quaecumque enim continentur sub ordine rationis, continentur sub ordine ipsius dei, sed quaedam continentur sub ordine ipsius dei, quae excedunt rationem humanam, sicut ea quae sunt fidei, et quae debentur soli deo. Unde qui in talibus peccat, dicitur in deum peccare, sicut haereticus et sacrilegus et blasphemus.

Similiter etiam secundus ordo includit tertium, et excedit ipsum.

Quia in omnibus in quibus ordinamur ad proximum, oportet nos dirigi secundum regulam rationis, sed in quibusdam dirigimur secundum rationem quantum ad nos tantum, non autem quantum ad proximum. Et quando in his peccatur, dicitur homo peccare in seipsum, sicut patet de guloso, luxurioso et prodigo. Quando vero peccat homo in his quibus ad proximum ordinatur, dicitur peccare in proximum, sicut patet de fure et homicida. Sunt autem diversa quibus homo ordinatur ad deum, et ad proximum, et ad seipsum. Unde haec distinctio peccatorum est secundum obiecta, secundum quae diversificantur species peccatorum. Unde haec distinctio peccatorum proprie est secundum diversas peccatorum species. Nam et virtutes, quibus peccata opponuntur, secundum hanc differentiam specie distinguuntur, manifestum est enim ex dictis quod virtutibus theologicis homo ordinatur ad deum, temperantia vero et fortitudine ad seipsum, iustitia autem ad proximum.

Ad 1

Ad primum ergo dicendum quod peccare in deum, secundum quod ordo qui est ad deum, includit omnem humanum ordinem, commune est omni peccato. Sed quantum ad id quod ordo dei excedit alios duos ordines, sic peccatum in deum est speciale genus peccati.

Ad 2

Ad secundum dicendum quod quando aliqua quorum unum includit alterum, ab invicem distinguuntur, intelligitur fieri distinctio non secundum illud quod unum continetur in altero, sed secundum illud quod unum excedit alterum. Sicut patet in divisione numerorum et figurarum, non enim triangulus dividitur contra quadratum secundum quod continetur in eo, sed secundum quod exceditur ab eo; et similiter est de ternario et quaternario.

Ad 3

Ad tertium dicendum quod deus et proximus, quamvis sint exteriora respectu ipsius peccantis, non tamen sunt extranea respectu actus peccati; sed comparantur ad ipsum sicut propria obiecta ipsius.