higher consideration, as was explained above.
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QUESTION 75

OF THE CAUSES OF SIN, IN GENERAL
(In Four Articles)

We must now consider the causes of sin: (1) in general; (2) in
particular. Under the first head there are four points of inquiry:

(1) Whether sin has a cause?

(2) Whether it has an internal cause?

(3) Whether it has an external cause?

(4) Whether one sin is the cause of another?
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FIRST ARTICLE [I-II, Q. 75, Art. 1]

Whether Sin Has a Cause?

Objection 1: It would seem that sin has no cause. For sin has the
nature of evil, as stated above (Q. 71, A. 6). But evil has no cause,
as Dionysius says (Div. Nom. iv). Therefore sin has no cause.

Obj. 2: Further, a cause is that from which something follows of
necessity. Now that which is of necessity, seems to be no sin, for
every sin is voluntary. Therefore sin has no cause.

Obj. 3: Further, if sin has a cause, this cause is either good or
evil. It is not a good, because good produces nothing but good, for
"a good tree cannot bring forth evil fruit" (Matt. 7:18). Likewise
neither can evil be the cause of sin, because the evil of punishment
is a sequel to sin, and the evil of guilt is the same as sin.
Therefore sin has no cause.

_On the contrary,_ Whatever is done has a cause, for, according to
Job 5:6, "nothing upon earth is done without a cause." But sin is
something done; since it a "word, deed, or desire contrary to the law
of God." Therefore sin has a cause.

_I answer that,_ A sin is an inordinate act. Accordingly, so far as
it is an act, it can have a direct cause, even as any other act; but,
so far as it is inordinate, it has a cause, in the same way as a
negation or privation can have a cause. Now two causes may be
assigned to a negation: in the first place, absence of the cause of
affirmation; i.e. the negation of the cause itself, is the cause of
the negation in itself; since the result of removing the cause is the
removal of the effect: thus the absence of the sun is the cause of
darkness. In the second place, the cause of an affirmation, of which
a negation is a sequel, is the accidental cause of the resulting
negation: thus fire by causing heat in virtue of its principal
tendency, consequently causes a privation of cold. The first of these
suffices to cause a simple negation. But, since the inordinateness of
sin and of every evil is not a simple negation, but the privation of
th