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 passions of sins" are in
us, according to the Apostle (Rom. 7:5). Now there are several other
passions besides concupiscence, as stated above (Q. 23, A. 4).
Therefore original sin is not concupiscence any more than another
passion.
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 God: 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 God, all the other powers of the soul become inordinate.
Accordingly the privation of original justice, whereby the will was
made subject to God, 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 trespasses 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
passions are reducible to concupiscible passions, 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 passion, and as including all the others, in a fashion.
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.
________________________