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Objection 1: It would seem that sin is not aggravated by reason of
the condition of the person against whom it is committed. For if this
were the case a sin would be aggravated chiefly by being committed
against a just and holy man. But this does not aggravate a sin:
because a virtuous man who bears a wrong with equanimity is less harmed
by the wrong done him, than others, who, through being scandalized,
are also hurt inwardly. Therefore the condition of the person against
whom a sin is committed does not aggravate the sin.
Objection 2: Further, if the condition of the person aggravated the
sin, this would be still more the case if the person be near of kin,
because, as Cicero says (Paradox. iii): "The man who kills his
slave sins once: he that takes his father's life sins many times."
But the kinship of a person sinned against does not apparently
aggravate a sin, because every man is most akin to himself; and yet it
is less grievous to harm oneself than another, e.g. to kill one's
own, than another's horse, as the Philosopher declares (Ethic.
v, 11). Therefore kinship of the person sinned against does not
aggravate the sin.
Objection 3: Further, the condition of the person who sins
aggravates a sin chiefly on account of his position or knowledge,
according to Wis. 6:7: "The mighty shall be mightily
tormented," and Lk. 12:47: "The servant who knew the will of
his lord . . . and did it not . . . shall be beaten with many
stripes." Therefore, in like manner, on the part of the person
sinned against, the sin is made more grievous by reason of his position
and knowledge. But, apparently, it is not a more grievous sin to
inflict an injury on a rich and powerful person than on a poor man,
since "there is no respect of persons with God" (Col. 3:25),
according to Whose judgment the gravity of a sin is measured.
Therefore the condition of the person sinned against does not aggravate
the sin.
On the contrary, Holy Writ censures especially those sins that are
committed against the servants of God. Thus it is written (3 Kgs.
19:14): "They have destroyed Thy altars, they have slain Thy
prophets with the sword." Moreover much blame is attached to the sin
committed by a man against those who are akin to him, according to
Micah 7:6: "the son dishonoreth the father, and the daughter
riseth up against her mother." Furthermore sins committed against
persons of rank are expressly condemned: thus it is written (Job
34:18): "Who saith to the king: 'Thou art an apostate';
who calleth rulers ungodly." Therefore the condition of the person
sinned against aggravates the sin.
I answer that, The person sinned against is, in a manner, the
object of the sin. Now it has been stated above (Article 3) that
the primary gravity of a sin is derived from its object; so that a sin
is deemed to be so much the more grave, as its object is a more
principal end. But the principal ends of human acts are God, man
himself, and his neighbor: for whatever we do, it is on account of
one of these that we do it; although one of them is subordinate to the
other. Therefore the greater or lesser gravity of a sin, in respect
of the person sinned against, may be considered on the part of these
three.
First, on the part of God, to Whom man is the more closely united,
as he is more virtuous or more sacred to God: so that an injury
inflicted on such a person redounds on to God according to Zach.
2:8: "He that toucheth you, toucheth the apple of My eye."
Wherefore a sin is the more grievous, according as it is committed
against a person more closely united to God by reason of personal
sanctity, or official station. On the part of man himself, it is
evident that he sins all the more grievously, according as the person
against whom he sins, is more united to him, either through natural
affinity or kindness received or any other bond; because he seems to
sin against himself rather than the other, and, for this very reason,
sins all the more grievously, according to Ecclus. 14:5: "He
that is evil to himself, to whom will he be good?" On the part of
his neighbor, a man sins the more grievously, according as his sin
affects more persons: so that a sin committed against a public
personage, e.g. a sovereign prince who stands in the place of the
whole people, is more grievous than a sin committed against a private
person; hence it is expressly prohibited (Ex. 22:28): "The
prince of thy people thou shalt not curse." In like manner it would
seem that an injury done to a person of prominence, is all the more
grave, on account of the scandal and the disturbance it would cause
among many people.
Reply to Objection 1: He who inflicts an injury on a virtuous
person, so far as he is concerned, disturbs him internally and
externally; but that the latter is not disturbed internally is due to
his goodness, which does not extenuate the sin of the injurer.
Reply to Objection 2: The injury which a man inflicts on himself in
those things which are subject to the dominion of his will, for
instance his possessions, is less sinful than if it were inflicted on
another, because he does it of his own will; but in those things that
are not subject to the dominion of his will, such as natural and
spiritual goods, it is a graver sin to inflict an injury on oneself:
for it is more grievous for a man to kill himself than another.
Since, however, things belonging to our neighbor are not subject to
the dominion of our will, the argument fails to prove, in respect of
injuries done to such like things, that it is less grievous to sin in
their regard, unless indeed our neighbor be willing, or give his
approval.
Reply to Objection 3: There is no respect for persons if God
punishes more severely those who sin against a person of higher rank;
for this is done because such an injury redounds to the harm of many.
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