Whether There Was the _Fomes_ of Sin in Christ?
Objection 1: It would seem that in Christ there was the _fomes_ of
sin. For the _fomes_ of sin, and the passibility and mortality of the
body spring from the same principle, to wit, from the withdrawal of
original justice, whereby the inferior powers of the soul were
subject to the reason, and the body to the soul. Now passibility and
mortality of body were in Christ. Therefore there was also the
_fomes_ of sin.
Obj. 2: Further, as Damascene says (De Fide Orth. iii, 19), "it was
by consent of the Divine will that the flesh of Christ was allowed to
suffer and do what belonged to it." But it is proper to the flesh to
lust after its pleasures. Now since the _fomes_ of sin is nothing
more than concupiscence, as the gloss says on Rom. 7:8, it seems that
in Christ there was the _fomes_ of sin.
Obj. 3: Further, it is by reason of the _fomes_ of sin that "the
flesh lusteth against the spirit," as is written (Gal. 5:17). But the
spirit is shown to be so much the stronger and worthier to be crowned
according as the more completely it overcomes its enemy--to wit, the
concupiscence of the flesh, according to 2 Tim. 2:5, he "is not
crowned except he strive lawfully." Now Christ had a most valiant and
conquering spirit, and one most worthy of a crown, according to Apoc.
6:2: "There was a crown given Him, and He went forth conquering that
He might conquer." Therefore it would especially seem that the
_fomes_ of sin ought to have been in Christ.
_On the contrary,_ It is written (Matt. 1:20): "That which is
conceived in her is of the Holy Ghost." Now the Holy Ghost drives out
sin and the inclination to sin, which is implied in the word _fomes._
Therefore in Christ there ought not to have been the _fomes_ of sin.
_I answer that,_ As was said above (Q. 7, AA. 2, 9), Christ had grace
and all the virtues most perfectly. Now moral virtues, which are in
the irrational part of the soul, make it subject to reason, and so
much the more as the virtue is more perfect; thus, temperance
controls the concupiscible appetite, fortitude and meekness the
irascible appetite, as was said in the Second Part (I-II, Q. 56, A.
4). But there belongs to the very nature of the _fomes_ of sin an
inclination of the sensual appetite to what is contrary to reason.
And hence it is plain that the more perfect the virtues are in any
man, the weaker the _fomes_ of sin becomes in him. Hence, since in
Christ the virtues were in their highest degree, the _fomes_ of sin
was nowise in Him; inasmuch, also, as this defect cannot be ordained
to satisfaction, but rather inclined to what is contrary to
satisfaction.
Reply Obj. 1: The inferior powers pertaining to the sensitive
appetite have a natural capacity to be obedient to reason; but not
the bodily powers, nor those of the bodily humors, nor those of the
vegetative soul, as is made plain _Ethic._ i, 13. And hence
perfection of virtue, which is in accordance with right reason, does
not exclude passibility of body; yet it excludes the _fomes_ of sin,
the nature of which consists in the resistance of the sensitive
appetite to reason.
Reply Obj. 2: The flesh naturally seeks what is pleasing to it by the
concupiscence of the sensitive appetite; but the flesh of man, who is
a rational animal, seeks this after the manner and order of reason.
And thus with the concupiscence of the sensitive appetite Christ's
flesh naturally sought food, drink, and sleep, and all else that is
sought in right reason, as is plain from Damascene (De Fide Orth.
iii, 14). Yet it does not therefore follow that in Christ there was
the _fomes_ of sin, for this implies the lust after pleasurable
things against the order of reason.
Reply Obj. 3: The spirit gives evidence of fortitude to some
extent by resisting that concupiscence of the flesh which is opposed
to it; yet a greater fortitude of spirit is shown, if by its strength
the flesh is thoroughly overcome, so as to be incapable of lusting
against the spirit. And hence this belonged to Christ, whose spirit
reached the highest degree of fortitude. And although He suffered no
internal assault on the part of the _fomes_ of sin, He sustained an
external assault on the part of the world and the devil, and won the
crown of victory by overcoming them.
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