d. Now this act serves the generative
power, in as much as it is directed to generation; and it includes
delectation of the touch, which is the most powerful object of the
concupiscible faculty. Consequently, while all the parts of the soul
are said to be corrupted by original sin, these three are said
specially to be corrupted and infected.

Reply Obj. 1: Original sin, in so far as it inclines to actual sins,
belongs chiefly to the will, as stated above (A. 3). But in so far as
it is transmitted to the offspring, it belongs to the aforesaid
powers proximately, and to the will, remotely.

Reply Obj. 2: The infection of actual sin belongs only to the powers
which are moved by the will of the sinner. But the infection of
original sin is not derived from the will of the contractor, but
through his natural origin, which is effected by the generative
power. Hence it is this power that is infected by original sin.

Reply Obj. 3: Sight is not related to the act of generation except in
respect of remote disposition, in so far as the concupiscible species
is seen through the sight. But the delectation is completed in the
touch. Wherefore the aforesaid infection is ascribed to the touch
rather than to the sight.
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QUESTION 84

OF THE CAUSE OF SIN, IN RESPECT OF ONE SIN BEING THE CAUSE OF ANOTHER
(In Four Articles)

We must now consider the cause of sin, in so far as one sin can be
the cause of another. Under this head there are four points of
inquiry:

(1) Whether covetousness is the root of all sins?

(2) Whether pride is the beginning of every sin?

(3) Whether other special sins should be called capital vices,
besides pride and covetousness?

(4) How many capital vices there are, and which are they?
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FIRST ARTICLE [I-II, Q. 84, Art. 1]

Whether Covetousness Is the Root of All Sins?

Objection 1: It would seem that covetousness is not the root of all
sins. For covetousness, which is immoderate desire for riches, is
opposed to the virtue of liberality. But liberality is not the root
of all virtues. Therefore covetousness is not the root of all sins.

Obj. 2: Further, the desire for the means proceeds from desire for
the end. Now riches, the desire for which is called covetousness, are
not desired except as being useful for some end, as stated in
_Ethic._ i, 5. Therefore covetousness is not the root of all sins,
but proceeds from some deeper root.

Obj. 3: Fur