ted 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.
________________________

FOURTH ARTICLE [I-II, Q. 82, Art. 4]

Whether Original Sin Is Equally in All?

Objection 1: It would seem that original sin is not equally in all.
Because original sin is inordinate concupiscence, as stated above
(A. 3). Now all are not equally prone to acts of concupiscence.
Therefore original sin is not equally in all.

Obj. 2: Further, original sin is an inordinate disposition of the
soul, just as sickness is an inordinate disposition of the body. But
sickness is subject to degrees. Therefore original sin is subject to
degrees.

Obj. 3: Further, Augustine says (De Nup. et Concep. i, 23) that "lust
transmits original sin to the child." But the act of generation may
be m