Whether Original Sin Is in the Essence of the Soul Rather Than in the
Powers?
Objection 1: It would seem that original sin is not in the essence of
the soul rather than in the powers. For the soul is naturally apt to
be the subject of sin, in respect of those parts which can be moved
by the will. Now the soul is moved by the will, not as to its essence
but only as to the powers. Therefore original sin is in the soul, not
according to its essence, but only according to the powers.
Obj. 2: Further, original sin is opposed to original justice. Now
original justice was in a power of the soul, because power is the
subject of virtue. Therefore original sin also is in a power of the
soul, rather than in its essence.
Obj. 3: Further, just as original sin is derived from the soul as
from the flesh, so is it derived by the powers from the essence. But
original sin is more in the soul than in the flesh. Therefore it is
more in the powers than in the essence of the soul.
Obj. 4: Further, original sin is said to be concupiscence, as stated
(Q. 82, A. 3). But concupiscence is in the powers of the soul.
Therefore original sin is also.
_On the contrary,_ Original sin is called the sin of nature, as
stated above (Q. 81, A. 1). Now the soul is the form and nature of
the body, in respect of its essence and not in respect of its powers,
as stated in the First Part (Q. 76, A. 6). Therefore the soul is the
subject of original sin chiefly in respect of its essence.
_I answer that,_ The subject of a sin is chiefly that part of the
soul to which the motive cause of that sin primarily pertains: thus
if the motive cause of a sin is sensual pleasure, which regards the
concupiscible power through being its proper object, it follows that
the concupiscible power is the proper subject of that sin. Now it is
evident that original sin is caused through our origin. Consequently
that part of the soul which is first reached by man's origin, is the
primary subject of original sin. Now the origin reaches the soul as
the term of generation, according as it is the form of the body: and
this belongs to the soul in respect of its essence, as was proved in
the First Part (Q. 76, A. 6). Therefore the soul, in respect of its
essence, is the primary subject of original sin.
Reply Obj. 1: As the motion of the will of an individual reaches to
the soul's powers and not to its essence, so the motion of the will
of the first generator, through the channel of generation, reaches
first of all to the essence of the soul, as stated.
Reply Obj. 2: Even original justice pertained radically to the
essence of the soul, because it was God's gift to human nature, to
which the essence of the soul is related before the powers. For the
powers seem to regard the person, in as much as they are the
principles of personal acts. Hence they are the proper subjects of
actual sins, which are the sins of the person.
Reply Obj. 3: The body is related to the soul as matter to form,
which though it comes second in order of generation, nevertheless
comes first in the order of perfection and nature. But the essence of
the soul is related to the powers, as a subject to its proper
accidents, which follow their subject both in the order of generation
and in that of perfection. Consequently the comparison fails.
Reply Obj. 4: Concupiscence, in relation to original sin, holds the
position of matter and effect, as stated above (Q. 82, A. 3).
________________________