mode, species and order,
corresponding to the different degrees of good. For there is a good
belonging to the very substance of nature, which good has its mode,
species and order, and is neither destroyed nor diminished by sin.
There is again the good of the natural inclination, which also has
its mode, species and order; and this is diminished by sin, as stated
above (AA. 1, 2), but is not entirely destroyed. Again, there is the
good of virtue and grace: this too has its mode, species and order,
and is entirely taken away by sin. Lastly, there is a good consisting
in the ordinate act itself, which also has its mode, species and
order, the privation of which is essentially sin. Hence it is clear
both how sin is privation of mode, species and order, and how it
destroys or diminishes mode, species and order.

This suffices for the Replies to the first two Objections.

Reply Obj. 3: Mode, species and order follow one from the other, as
explained above: and so they are destroyed or diminished together.
________________________

FIFTH ARTICLE [I-II, Q. 85, Art. 5]

Whether Death and Other Bodily Defects Are the Result of Sin?

Objection 1: It would seem that death and other bodily defects are
not the result of sin. Because equal causes have equal effects. Now
these defects are not equal in all, but abound in some more than in
others, whereas original sin, from which especially these defects
seem to result, is equal in all, as stated above (Q. 82, A. 4).
Therefore death and suchlike defects are not the result of sin.

Obj. 2: Further, if the cause is removed, the effect is removed. But
these defects are not removed, when all sin is removed by Baptism or
Penance. Therefore they are not the effect of sin.

Obj. 3: Further, actual sin has more of the character of guilt than
original sin has. But actual sin does not change the nature of the
body by subjecting it to some defect. Much less, therefore, does
original sin. Therefore death and other bodily defects are not the
result of sin.

_On the contrary,_ The Apostle says (Rom. 5:12), "By one man sin
entered into this world, and by sin death."

_I answer that,_ One thing causes another in two ways: first, by
reason of itself; secondly, accidentally. By reason of itself, one
thing is the cause of another, if it produces its effect by reason of
the power of its nature or form, the result being that the effect is
directly intended by the cause. Consequently, as death and s