Whether prodigality is a more grievous sin than covetousness?

❌ Objection 1 : It seems that prodigality is a more grievous sin than covetousness. For by covetousness a man injures his neighbor by not communicating his goods to him, whereas by prodigality a man injures himself, because the Philosopher says (Ethic. iv, 1) that "the wasting of riches, which are the means whereby a man lives, is an undoing of his very being." Now he that injures himself sins more grievously, according to Ecclus. 14:5, "He that is evil to himself, to whom will he be good?" Therefore prodigality is a more grievous sin than covetousness.

❌ Objection 2 : Further, a disorder that is accompanied by a laudable circumstance is less sinful. Now the disorder of covetousness is sometimes accompanied by a laudable circumstance, as in the case of those who are unwilling to spend their own, lest they be driven to accept from others: whereas the disorder of prodigality is accompanied by a circumstance that calls for blame, inasmuch as we ascribe prodigality to those who are intemperate, as the Philosopher observes (Ethic. iv, 1). Therefore prodigality is a more grievous sin than covetousness.

❌ Objection 3 : Further, prudence is chief among the moral virtues, as stated above (Question [56], Article [1], ad 1; FS, Question [61], Article [2], ad 1). Now prodigality is more opposed to prudence than covetousness is: for it is written (Prov. 21:20): "There is a treasure to be desired, and oil in the dwelling of the just; and the foolish man shall spend it": and the Philosopher says (Ethic. iv, 6) that "it is the mark of a fool to give too much and receive nothing." Therefore prodigality is a more grievous sin than covetousness.