Dist. 31, Art. 1, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/31/q/bon-sent-II-d31-a1-q3
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### Question III. *Whether the infection of the generative power through original sin is greater than that of another power.*

Thirdly it is asked whether the infection of the generative [power] through original [sin] is greater than that of another power. And that it is so, it seems.

1. That power is more corrupted in us through sin in which there is greater rebellion and disobedience; but such is the generative power, as is evident, because those members are not subject to the command of reason: therefore it seems that that power is more corrupted.

2. Likewise, that power is more infected through sin in whose act there is greater shame; but there is greater shame in the act of the generative power than in the act of another power: therefore etc.

3. Likewise, that power is more corrupted in us whose act has more need of *medicine*; but such is the generative [power], whose act cannot take place without sin, « unless it be excused through the Sacrament of matrimony »; which indeed does not happen in the other powers of the soul: therefore etc.

4. Likewise, that power is more corrupted in us in whose act there is greater *bending-down*; but such is the generative power, for in its act reason is wholly absorbed, and man is made wholly flesh: therefore the corruption is greater in it.

5. Likewise, that power is more corrupted in us in which concupiscence reigns more; but such is the generative power, as is evident from the itch which is felt in the genital members: therefore that power seems most of all among the rest to be corrupted through the vice of original concupiscence.

**On the contrary:** 1. By the things through which one sins, by these also is one tormented, as is said in *Wisdom* eleven: if therefore the sin of the first parents was perpetrated more through the nutritive than through the generative [power] — indeed least of all through the generative — it seems that the nutritive ought to have been more corrupted.

2. Likewise, that power is more corrupted which can less be restrained; but a man can more compress the appetite of the generative power than of the nutritive power: therefore it seems that the nutritive power is more corrupted.

3. Likewise, if the corruption of the soul is from the flesh, it seems that that power is most of all corrupted which first
operates in the flesh and through the flesh; but such is the nutritive power; for man is nourished long before he generates, and desires the delectable things of taste before the delectable things of touch: therefore it seems the same as before.

4. Likewise, the augmentative [power] holds the middle between the nutritive and the generative — for first is being nourished, and afterward being increased, and thirdly generating — but among all the powers of the soul the augmentative is least corrupted: therefore if the middle savors the nature of the extremes, it seems likewise that the generative also ought to be least corrupted.

Along with this it is asked why among all the senses touch has [the most] of corruption; and why among all the powers of the vegetative soul the generative is, among the rest, the more corrupted in us.

### Conclusion.

> Through original sin the generative power is most corrupted.

**I respond:** It must be said that without doubt among all the sensible powers the generative power is most corrupted. Hence, as it is commonly wont to be said, the other powers are called only corrupted; but it [the generative] is called corrupted and infected on account of the itch and vehemence of concupiscence which resides in it.

But the reason why the generative power is more infected than another power is taken from this, that it is a power not only serving the person, but also serving the nature. And therefore the original corruption or vice, which is in the nature from the corruption of the person, regards that power before another; and the generative power serves the nature inasmuch as through it the seed is transmitted into the offspring. And since in that seed is the root of infection and corruption, hence it is that that power, which is the administrator of that seed, has in itself more of original infection and corruption. — Again, because *sense* is joined to the generative power in us, and the sensitive power regards man himself in himself, this power has in a certain manner to serve the person. And since among all the senses touch is the most material and apprehends with the greatest adherence of sensibility to the sensible; and this flourishes most in the genital members by reason of the multitude of nerves: hence it is that a slight corruption, by reason of the magnitude of the sense, infects that power more than it would infect another; and on this account the itch and concupiscence reign most of all in it. And because after the sense of touch the sense of *taste* is the most material among the others, hence it is that among the other powers disorder is felt more in the act of the nutritive or gustative [power]. — From this twofold reason, therefore, one sufficient reason is gathered why the soul, through the original vice, is more infected in the generative than in another power. And because the reasons that are adduced for the first part prove this, therefore they are to be conceded.

1. To that, then, which is first objected to the contrary, that the nutritive ought to be more punished because the sin was first perpetrated through it; it must be said that that reason holds according as the sin of Adam regarded the *person*, not according as it regarded the *nature*; and it is true that with respect to that power [Adam] was more sharply punished, namely by hunger and thirst; and his posterity also are punished by the abstinence of fasts, in which there is greater penalty than there is in continence of the flesh.

2. To that which is objected, that the nutritive can less be restrained; it must be said that for some power to be able to be less restrained is so in two ways: either by reason of the vehemence of appetite and delight, or by reason of natural need. And when it cannot easily be restrained on account of the vehemence of appetite and inclination, it is the more vitiated and corrupted. But when it has this by reason of natural need, it does not follow from this that it is more corrupted. When therefore it is said that the nutritive can less be restrained, this is not by reason of the greater vehemence of appetite, but it is by reason of natural need, because it cannot be sustained without food. It is not so with the generative, in which there is not depravity of appetite on account of necessity, but on account of the foulness of corruption. And hence it is that the first motions of the generative are rather called sins than the first motions of the nutritive.

3. To that which is objected, that the nutritive is more united to the flesh and has its act in the flesh before [the generative]; it must be said that from this it is not concluded that it is corrupted more intensely, but that its corruption is felt more lastingly. — Moreover, the union is not the whole cause, as was said above.

4. To that which is objected concerning the augmentative power, it must be said that the augmentative power moves purely *naturally* and does not have a *conjoined sense*, by reason of which delight might be felt. And since it is not subject to the will, therefore through sin it has no disorder. Again, because it does not have an *adjoined sense*, hence it is that there is in it no delight of concupiscence;
it is not so, however, in the nutritive and the generative. For each of these is subject to the command of the will, and each of these has an adjoined sense. And because it is more in the power of the will to abstain from coition than from food; and the sense of touch, which is most material, flourishes in the organ of the generative [power]: hence it is that the corruption is greater in it, not only in respect of the powers of the vegetable soul, but also in respect of the powers of the sensible soul. — And by this is made evident that which was lastly asked.