hat dwelleth in you": but each is done according to the
order of Divine wisdom, at a fitting time. Because it is right that
we should first of all be conformed to Christ's sufferings, before
attaining to the immortality and impassibility of glory, which was
begun in Him, and by Him acquired for us. Hence it behooves that our
bodies should remain, for a time, subject to suffering, in order that
we may merit the impassibility of glory, in conformity with Christ.

Reply Obj. 3: Two things may be considered in actual sin, the
substance of the act, and the aspect of fault. As regards the
substance of the act, actual sin can cause a bodily defect: thus some
sicken and die through eating too much. But as regards the fault, it
deprives us of grace which is given to us that we may regulate the
acts of the soul, but not that we may ward off defects of the body,
as original justice did. Wherefore actual sin does not cause those
defects, as original sin does.
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SIXTH ARTICLE [I-II, Q. 85, Art. 6]

Whether Death and Other Defects Are Natural to Man?

Objection 1: It would seem that death and such like defects are
natural to man. For "the corruptible and the incorruptible differ
generically" (Metaph. x, text. 26). But man is of the same genus as
other animals which are naturally corruptible. Therefore man is
naturally corruptible.

Obj. 2: Further, whatever is composed of contraries is naturally
corruptible, as having within itself the cause of corruption. But
such is the human body. Therefore it is naturally corruptible.

Obj. 3: Further, a hot thing naturally consumes moisture. Now human
life is preserved by hot and moist elements. Since therefore the
vital functions are fulfilled by the action of natural heat, as
stated in _De Anima_ ii, text. 50, it seems that death and such like
defects are natural to man.

_On the contrary,_ (1) God made in man whatever is natural to him.
Now "God made not death" (Wis. 1:13). Therefore death is not natural
to man.

(2) Further, that which is natural cannot be called either a
punishment or an evil: since what is natural to a thing is suitable
to it. But death and such like defects are the punishment of original
sin, as stated above (A. 5). Therefore they are not natural to man.

(3) Further, matter is proportionate to form, and everything to its
end. Now man's end is everlasting happiness, as stated above (Q. 2,
A. 7; Q. 5, AA. 3, 4): and the form of the human