Reply Obj. 2:  Sickness of the body, even sickness of the same species, has not an equal cause in all; for instance if a fever be caused by corruption of the bile, the corruption may be greater or less, and nearer to, or further from a vital principle.  But the cause of original sin is equal to all, so that there is no comparison.

Reply Obj. 3:  It is not the actual lust that transmits original sin:  for, supposing God were to grant to a man to feel no inordinate lust in the act of generation, he would still transmit original sin; we must understand this to be habitual lust, whereby the sensitive appetite is not kept subject to reason by the bonds of original justice.  This lust is equally in all. ________________________

QUESTION 83

OF THE SUBJECT OF ORIGINAL SIN
(In Four Articles)

We must now consider the subject of original sin, under which head there are four points of inquiry: 

(1) Whether the subject of original sin is the flesh rather than the soul?

(2) If it be the soul, whether this be through its essence, or through its powers?

(3) Whether the will prior to the other powers is the subject of original sin?

(4) Whether certain powers of the soul are specially infected, viz. the generative power, the concupiscible part, and the sense of touch? ________________________

FIRST ARTICLE [I-II, Q. 83, Art. 1]

Whether Original Sin Is More in the Flesh Than in the Soul?

Objection 1:  It would seem that original sin is more in the flesh than in the soul.  Because the rebellion of the flesh against the mind arises from the corruption of original sin.  Now the root of this rebellion is seated in the flesh:  for the Apostle says (Rom. 7:23):  “I see another law in my members fighting against the law of my mind.”  Therefore original sin is seated chiefly in the flesh.

Obj. 2:  Further, a thing is more in its cause than in its effect:  thus heat is in the heating fire more than in the hot water.  Now the soul is infected with the corruption of original sin by the carnal semen.  Therefore original sin is in the flesh rather than in the soul.

Obj. 3:  Further, we contract original sin from our first parent, in so far as we were in him by reason of seminal virtue.  Now our souls were not in him thus, but only our flesh.  Therefore original sin is not in the soul, but in the flesh.

Obj. 4:  Further, the rational soul created by God is infused into the body.  If therefore the soul were infected with original sin, it would follow that it is corrupted in its creation or infusion:  and thus God would be the cause of sin, since He is the author of the soul’s creation and fusion.

Obj. 5:  Further, no wise man pours a precious liquid into a vessel, knowing that the vessel will corrupt the liquid.  But the rational soul is more precious than any liquid.  If therefore the soul, by being united with the body, could be corrupted with the infection of original sin, God, Who is wisdom itself, would never infuse the soul into such a body.  And yet He does; wherefore it is not corrupted by the flesh.  Therefore original sin is not in the soul but in the flesh.