Part II (Pars Prima Secundae) Part 129 (1/2)

We must now consider original sin as to its essence, and under this head there are four points of inquiry:

(1) Whether original sin is a habit?

(2) Whether there is but one original sin in each man?

(3) Whether original sin is concupiscence?

(4) Whether original sin is equally in all?

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FIRST ARTICLE [I-II, Q. 82, Art. 1]

Whether Original Sin Is a Habit?

Objection 1: It would seem that original sin is not a habit. For original sin is the absence of original justice, as Anselm states (De Concep. Virg. ii, iii, xxvi), so that original sin is a privation.

But privation is opposed to habit. Therefore original sin is not a habit.

Obj. 2: Further, actual sin has the nature of fault more than original sin, in so far as it is more voluntary. Now the habit of actual sin has not the nature of a fault, else it would follow that a man while asleep, would be guilty of sin. Therefore no original habit has the nature of a fault.

Obj. 3: Further, in wickedness act always precedes habit, because evil habits are not infused, but acquired. Now original sin is not preceded by an act. Therefore original sin is not a habit.

_On the contrary,_ Augustine says in his book on the Baptism of infants (De Pecc. Merit. et Remiss. i, 39) that on account of original sin little children have the apt.i.tude of concupiscence though they have not the act. Now apt.i.tude denotes some kind of habit. Therefore original sin is a habit.

_I answer that,_ As stated above (Q. 49, A. 4; Q. 50, A. 1), habit is twofold. The first is a habit whereby power is inclined to an act: thus science and virtue are called habits. In this way original sin is not a habit. The second kind of habit is the disposition of a complex nature, whereby that nature is well or ill disposed to something, chiefly when such a disposition has become like a second nature, as in the case of sickness or health. In this sense original sin is a habit. For it is an inordinate disposition, arising from the destruction of the harmony which was essential to original justice, even as bodily sickness is an inordinate disposition of the body, by reason of the destruction of that equilibrium which is essential to health. Hence it is that original sin is called the ”languor of nature” [*Cf. Augustine, In Ps. 118, serm. iii].

Reply Obj. 1: As bodily sickness is partly a privation, in so far as it denotes the destruction of the equilibrium of health, and partly something positive, viz. the very humors that are inordinately disposed, so too original sin denotes the privation of original justice, and besides this, the inordinate disposition of the parts of the soul. Consequently it is not a pure privation, but a corrupt habit.

Reply Obj. 2: Actual sin is an inordinateness of an act: whereas original sin, being the sin of nature, is an inordinate disposition of nature, and has the character of fault through being transmitted from our first parent, as stated above (Q. 81, A. 1). Now this inordinate disposition of nature is a kind of habit, whereas the inordinate disposition of an act is not: and for this reason original sin can be a habit, whereas actual sin cannot.

Reply Obj. 3: This objection considers the habit which inclines a power to an act: but original sin is not this kind of habit.

Nevertheless a certain inclination to an inordinate act does follow from original sin, not directly, but indirectly, viz. by the removal of the obstacle, i.e. original justice, which hindered inordinate movements: just as an inclination to inordinate bodily movements results indirectly from bodily sickness. Nor is it necessary to say that original sin is a habit ”infused,” or a habit ”acquired” (except by the act of our first parent, but not by our own act): but it is a habit ”inborn” due to our corrupt origin.

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SECOND ARTICLE [I-II, Q. 82, Art. 2]

Whether There Are Several Original Sins in One Man?

Objection 1: It would seem that there are many original sins in one man. For it is written (Ps. 1:7): ”Behold I was conceived in iniquities, and in sins did my mother conceive me.” But the sin in which a man is conceived is original sin. Therefore there are several original sins in man.

Obj. 2: Further, one and the same habit does not incline its subject to contraries: since the inclination of habit is like that of nature which tends to one thing. Now original sin, even in one man, inclines to various and contrary sins. Therefore original sin is not one habit; but several.

Obj. 3: Further, original sin infects every part of the soul. Now the different parts of the soul are different subjects of sin, as shown above (Q. 74). Since then one sin cannot be in different subjects, it seems that original sin is not one but several.

_On the contrary,_ It is written (John 1:29): ”Behold the Lamb of G.o.d, behold Him Who taketh away the sin of the world”: and the reason for the employment of the singular is that the ”sin of the world” is original sin, as a gloss expounds this pa.s.sage.

_I answer that,_ In one man there is one original sin. Two reasons may be a.s.signed for this. The first is on the part of the cause of original sin. For it has been stated (Q. 81, A. 2), that the first sin alone of our first parent was transmitted to his posterity.

Wherefore in one man original sin is one in number; and in all men, it is one in proportion, i.e. in relation to its first principle. The second reason may be taken from the very essence of original sin.

Because in every inordinate disposition, unity of species depends on the cause, while the unity of number is derived from the subject. For example, take bodily sickness: various species of sickness proceed from different causes, e.g. from excessive heat or cold, or from a lesion in the lung or liver; while one specific sickness in one man will be one in number. Now the cause of this corrupt disposition that is called original sin, is one only, viz. the privation of original justice, removing the subjection of man's mind to G.o.d. Consequently original sin is specifically one, and, in one man, can be only one in number; while, in different men, it is one in species and in proportion, but is numerically many.

Reply Obj. 1: The employment of the plural--”in sins”--may be explained by the custom of the Divine Scriptures in the frequent use of the plural for the singular, e.g. ”They are dead that sought the life of the child”; or by the fact that all actual sins virtually pre-exist in original sin, as in a principle so that it is virtually many; or by the fact of there being many deformities in the sin of our first parent, viz. pride, disobedience, gluttony, and so forth; or by several parts of the soul being infected by original sin.