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 aptitude of concupiscence
though they have not the act. Now aptitude 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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