a special sin, is the beginning of every sin.  For we must take note that, in voluntary actions, such as sins, there is a twofold order, of intention, and of execution.  In the former order, the principle is the end, as we have stated many times before (Q. 1, A. 1, ad 1; Q. 18, A. 7, ad 2; Q. 15, A. 1, ad 2; Q. 25, A. 2).  Now man’s end in acquiring all temporal goods is that, through their means, he may have some perfection and excellence.  Therefore, from this point of view, pride, which is the desire to excel, is said to be the “beginning” of every sin.  On the other hand, in the order of execution, the first place belongs to that which by furnishing the opportunity of fulfilling all desires of sin, has the character of a root, and such are riches; so that, from this point of view, covetousness is said to be the “root” of all evils, as stated above (A. 1).

This suffices for the Reply to the First Objection.

Reply Obj. 2:  Apostasy from God is stated to be the beginning of pride, in so far as it denotes a turning away from God, because from the fact that man wishes not to be subject to God, it follows that he desires inordinately his own excellence in temporal things.  Wherefore, in the passage quoted, apostasy from God does not denote the special sin, but rather that general condition of every sin, consisting in its turning away from God.  It may also be said that apostasy from God is said to be the beginning of pride, because it is the first species of pride.  For it is characteristic of pride to be unwilling to be subject to any superior, and especially to God; the result being that a man is unduly lifted up, in respect of the other species of pride.

Reply Obj. 3:  In desiring to excel, man loves himself, for to love oneself is the same as to desire some good for oneself.  Consequently it amounts to the same whether we reckon pride or self-love as the beginning of every evil. ________________________

THIRD ARTICLE [I-II, Q. 84, Art. 3]

Whether Any Other Special Sins, Besides Pride and Avarice, Should Be
Called Capital?

Objection 1:  It would seem that no other special sins, besides pride and avarice, should be called capital.  Because “the head seems to be to an animal, what the root is to a plant,” as stated in De Anima ii, text. 38:  for the roots are like a mouth.  If therefore covetousness is called the “root of all evils,” it seems that it alone, and no other sin, should be called a capital vice.

Obj. 2:  Further, the head bears a certain relation of order to the other members, in so far as sensation and movement follow from the head.  But sin implies privation of order.  Therefore sin has not the character of head:  so that no sins should be called capital.

Obj. 3:  Further, capital crimes are those which receive capital punishment.  But every kind of sin comprises some that are punished thus.  Therefore the capital sins are not certain specific sins.