rt. 2]

Whether Also Other Sins of the First Parent or of Nearer Ancestors
Are Transmitted to Their Descendants?

Objection 1: It would seem that also other sins, whether of the first
parent or of nearer ancestors, are transmitted to their descendants.
For punishment is never due unless for fault. Now some are punished
by the judgment of God for the sin of their immediate parents,
according to Ex. 20:5: "I am . . . God . . . jealous, visiting the
iniquity of the fathers upon the children, unto the third and fourth
generation." Furthermore, according to human law, the children of
those who are guilty of high treason are disinherited. Therefore the
guilt of nearer ancestors is also transmitted to their descendants.

Obj. 2: Further, a man can better transmit to another, that which he
has of himself, than that which he has received from another: thus
fire heats better than hot water does. Now a man transmits to his
children, by the way, of origin, the sin which he has from Adam. Much
more therefore should he transmit the sin which he has contracted of
himself.

Obj. 3: Further, the reason why we contract original sin from our
first parent is because we were in him as in the principle of our
nature, which he corrupted. But we were likewise in our nearer
ancestors, as in principles of our nature, which however it be
corrupt, can be corrupted yet more by sin, according to Apoc. 22:11:
"He that is filthy, let him be filthier still." Therefore children
contract, by the way of origin, the sins of their nearer ancestors,
even as they contract the sin of their first parent.

_On the contrary,_ Good is more self-diffusive than evil. But the
merits of the nearer ancestors are not transmitted to their
descendants. Much less therefore are their sins.

_I answer that,_ Augustine puts this question in the _Enchiridion_
xlvi, xlvii, and leaves it unsolved. Yet if we look into the matter
carefully we shall see that it is impossible for the sins of the
nearer ancestors, or even any other but the first sin of our first
parent to be transmitted by way of origin. The reason is that a man
begets his like in species but not in individual. Consequently those
things that pertain directly to the individual, such as personal
actions and matters affecting them, are not transmitted by parents to
their children: for a grammarian does not transmit to his son the
knowledge of grammar that he has acquired by his own studies. On the
other hand, th