or achieve any perfectly good work].

Of the same import is the definition which occurs in the writings of
Augustine, who is accustomed to define original sin as concupiscence
[wicked desire]. For he means that when righteousness had been lost,
concupiscence came in its place. For inasmuch as diseased nature
cannot fear and love God and believe God, it seeks and loves carnal
things. God's judgment it either contemns when at ease, or hates,
when thoroughly terrified. Thus Augustine includes both the defect
and the vicious habit which has come in its place. Nor indeed is
concupiscence only a corruption of the qualities of the body, but
also, in the higher powers, a vicious turning to carnal things. Nor
do those persons see what they say who ascribe to man at the same
time concupiscence that is not entirely destroyed by the Holy Ghost,
and love to God above all things.

We, therefore, have been right in expressing, in our description of
original sin, both namely, these defects: the not being able to
believe God, the not being able to fear and love God; and, likewise:
the having concupiscence, which seeks carnal things contrary to God's
Word, i.e., seeks not only the pleasure of the body, but also carnal
wisdom and righteousness, and, contemning God, trusts in these as god
things. Nor only the ancients [like Augustine and others], but also
the more recent [teachers and scholastics], at least the wiser ones
among them, teach that original sin is at the same time truly these
namely, the defects which I have recounted and concupiscence. For
Thomas says thus: Original sin comprehends the loss of original
righteousness, and with this an inordinate disposition of the parts
of the soul; whence it is not pure loss, but a corrupt habit
[something positive]. And Bonaventura: When the question is asked,