Part II (Pars Prima Secundae) Part 129 (2/2)
Reply Obj. 2: Of itself and directly, i.e. by its own form, one habit cannot incline its subject to contraries. But there is no reason why it should not do so, indirectly and accidentally, i.e. by the removal of an obstacle: thus, when the harmony of a mixed body is destroyed, the elements have contrary local tendencies. In like manner, when the harmony of original justice is destroyed, the various powers of the soul have various opposite tendencies.
Reply Obj. 3: Original sin infects the different parts of the soul, in so far as they are the parts of one whole; even as original justice held all the soul's parts together in one. Consequently there is but one original sin: just as there is but one fever in one man, although the various parts of the body are affected.
________________________
THIRD ARTICLE [I-II, Q. 82, Art. 3]
Whether Original Sin Is Concupiscence?
Objection 1: It would seem that original sin is not concupiscence.
For every sin is contrary to nature, according to Damascene (De Fide Orth. ii, 4, 30). But concupiscence is in accordance with nature, since it is the proper act of the concupiscible faculty which is a natural power. Therefore concupiscence is not original sin.
Obj. 2: Further, through original sin ”the pa.s.sions of sins” are in us, according to the Apostle (Rom. 7:5). Now there are several other pa.s.sions besides concupiscence, as stated above (Q. 23, A. 4).
Therefore original sin is not concupiscence any more than another pa.s.sion.
Obj. 3: Further, by original sin, all the parts of the soul are disordered, as stated above (A. 2, Obj. 3). But the intellect is the highest of the soul's parts, as the Philosopher states (Ethic. x, 7).
Therefore original sin is ignorance rather than concupiscence.
_On the contrary,_ Augustine says (Retract. i, 15): ”Concupiscence is the guilt of original sin.”
_I answer that,_ Everything takes its species from its form: and it has been stated (A. 2) that the species of original sin is taken from its cause. Consequently the formal element of original sin must be considered in respect of the cause of original sin. But contraries have contrary causes. Therefore the cause of original sin must be considered with respect to the cause of original justice, which is opposed to it. Now the whole order of original justice consists in man's will being subject to G.o.d: which subjection, first and chiefly, was in the will, whose function it is to move all the other parts to the end, as stated above (Q. 9, A. 1), so that the will being turned away from G.o.d, all the other powers of the soul become inordinate.
Accordingly the privation of original justice, whereby the will was made subject to G.o.d, is the formal element in original sin; while every other disorder of the soul's powers, is a kind of material element in respect of original sin. Now the inordinateness of the other powers of the soul consists chiefly in their turning inordinately to mutable good; which inordinateness may be called by the general name of concupiscence. Hence original sin is concupiscence, materially, but privation of original justice, formally.
Reply Obj. 1: Since, in man, the concupiscible power is naturally governed by reason, the act of concupiscence is so far natural to man, as it is in accord with the order of reason; while, in so far as it trespa.s.ses beyond the bounds of reason, it is, for a man, contrary to reason. Such is the concupiscence of original sin.
Reply Obj. 2: As stated above (Q. 25, A. 1), all the irascible pa.s.sions are reducible to concupiscible pa.s.sions, as holding the princip[al] place: and of these, concupiscence is the most impetuous in moving, and is felt most, as stated above (Q. 25, A. 2, ad 1).
Therefore original sin is ascribed to concupiscence, as being the chief pa.s.sion, and as including all the others, in a fas.h.i.+on.
Reply Obj. 3: As, in good things, the intellect and reason stand first, so conversely in evil things, the lower part of the soul is found to take precedence, for it clouds and draws the reason, as stated above (Q. 77, AA. 1, 2;Q. 80, A. 2). Hence original sin is called concupiscence rather than ignorance, although ignorance is comprised among the material defects of original sin.
________________________
FOURTH ARTICLE [I-II, Q. 82, Art. 4]
Whether Original Sin Is Equally in All?
Objection 1: It would seem that original sin is not equally in all.
Because original sin is inordinate concupiscence, as stated above (A. 3). Now all are not equally p.r.o.ne to acts of concupiscence.
Therefore original sin is not equally in all.
Obj. 2: Further, original sin is an inordinate disposition of the soul, just as sickness is an inordinate disposition of the body. But sickness is subject to degrees. Therefore original sin is subject to degrees.
Obj. 3: Further, Augustine says (De Nup. et Concep. i, 23) that ”l.u.s.t transmits original sin to the child.” But the act of generation may be more l.u.s.tful in one than in another. Therefore original sin may be greater in one than in another.
_On the contrary,_ Original sin is the sin of nature, as stated above (Q. 81, A. 1). But nature is equally in all. Therefore original sin is too.
_I answer that,_ There are two things in original sin: one is the privation of original justice; the other is the relation of this privation to the sin of our first parent, from whom it is transmitted to man through his corrupt origin. As to the first, original sin has no degrees, since the gift of original justice is taken away entirely; and privations that remove something entirely, such as death and darkness, cannot be more or less, as stated above (Q. 73, A. 2). In like manner, neither is this possible, as to the second: since all are related equally to the first principle of our corrupt origin, from which principle original sin takes the nature of guilt; for relations cannot be more or less. Consequently it is evident that original sin cannot be more in one than in another.
<script>