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Objection 1: It would seem that original sin is not in the essence
of the soul rather than in the powers. For the soul is naturally apt
to be the subject of sin, in respect of those parts which can be moved
by the will. Now the soul is moved by the will, not as to its essence
but only as to the powers. Therefore original sin is in the soul, not
according to its essence, but only according to the powers.
Objection 2: Further, original sin is opposed to original justice.
Now original justice was in a power of the soul, because power is the
subject of virtue. Therefore original sin also is in a power of the
soul, rather than in its essence.
Objection 3: Further, just as original sin is derived from the soul
as from the flesh, so is it derived by the powers from the essence.
But original sin is more in the soul than in the flesh. Therefore it
is more in the powers than in the essence of the soul.
Objection 4: Further, original sin is said to be concupiscence, as
stated (Question 82, Article 3). But concupiscence is in the
powers of the soul. Therefore original sin is also.
On the contrary, Original sin is called the sin of nature, as stated
above (Question 81, Article 1). Now the soul is the form and
nature of the body, in respect of its essence and not in respect of its
powers, as stated in the FP, Question 76, Article 6.
Therefore the soul is the subject of original sin chiefly in respect of
its essence.
I answer that, The subject of a sin is chiefly that part of the soul
to which the motive cause of that sin primarily pertains: thus if the
motive cause of a sin is sensual pleasure, which regards the
concupiscible power through being its proper object, it follows that
the concupiscible power is the proper subject of that sin. Now it is
evident that original sin is caused through our origin. Consequently
that part of the soul which is first reached by man's origin, is the
primary subject of original sin. Now the origin reaches the soul as
the term of generation, according as it is the form of the body: and
this belongs to the soul in respect of its essence, as was proved in
the FP, Question 76, Article 6. Therefore the soul, in
respect of its essence, is the primary subject of original sin.
Reply to Objection 1: As the motion of the will of an individual
reaches to the soul's powers and not to its essence, so the motion of
the will of the first generator, through the channel of generation,
reaches first of all to the essence of the soul, as stated.
Reply to Objection 2: Even original justice pertained radically to
the essence of the soul, because it was God's gift to human nature,
to which the essence of the soul is related before the powers. For the
powers seem to regard the person, in as much as they are the principles
of personal acts. Hence they are the proper subjects of actual sins,
which are the sins of the person.
Reply to Objection 3: The body is related to the soul as matter to
form, which though it comes second in order of generation,
nevertheless comes first in the order of perfection and nature. But
the essence of the soul is related to the powers, as a subject to its
proper accidents, which follow their subject both in the order of
generation and in that of perfection. Consequently the comparison
fails.
Reply to Objection 4: Concupiscence, in relation to original sin,
holds the position of matter and effect, as stated above (Question
82, Article 3).
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