STION 83

OF THE SUBJECT OF ORIGINAL SIN
(In Four Articles)

We must now consider the subject of original sin, under which head
there are four points of inquiry:

(1) Whether the subject of original sin is the flesh rather than the
soul?

(2) If it be the soul, whether this be through its essence, or
through its powers?

(3) Whether the will prior to the other powers is the subject of
original sin?

(4) Whether certain powers of the soul are specially infected, viz.
the generative power, the concupiscible part, and the sense of touch?
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FIRST ARTICLE [I-II, Q. 83, Art. 1]

Whether Original Sin Is More in the Flesh Than in the Soul?

Objection 1: It would seem that original sin is more in the flesh
than in the soul. Because the rebellion of the flesh against the mind
arises from the corruption of original sin. Now the root of this
rebellion is seated in the flesh: for the Apostle says (Rom. 7:23):
"I see another law in my members fighting against the law of my
mind." Therefore original sin is seated chiefly in the flesh.

Obj. 2: Further, a thing is more in its cause than in its effect:
thus heat is in the heating fire more than in the hot water. Now the
soul is infected with the corruption of original sin by the carnal
semen. Therefore original sin is in the flesh rather than in the soul.

Obj. 3: Further, we contract original sin from our first parent, in
so far as we were in him by reason of seminal virtue. Now our souls
were not in him thus, but only our flesh. Therefore original sin is
not in the soul, but in the flesh.

Obj. 4: Further, the rational soul created by God is infused into the
body. If therefore the soul were infected with original sin, it would
follow that it is corrupted in its creation or infusion: and thus God
would be the cause of sin, since He is the author of the soul's
creation and fusion.

Obj. 5: Further, no wise man pours a precious liquid into a vessel,
knowing that the vessel will corrupt the liquid. But the rational
soul is more precious than any liquid. If therefore the soul, by
being united with the body, could be corrupted with the infection of
original sin, God, Who is wisdom itself, would never infuse the soul
into such a body. And yet He does; wherefore it is not corrupted by
the flesh. Therefore original sin is not in the soul but in the flesh.

_On the contrary,_ The same is the subject of a virtue and of the
vice or sin contrary to that