of another [namely, Adam's sin], and without any depravity of their
own. Besides, they add that no one is condemned to eternal death on
account of original sin, just as those who are born of a bond-woman
are slaves, and bear this condition without any natural blemish, but
because of the calamity of their mother [while, of themselves, they
are born without fault, like other men: thus original sin is not an
innate evil but a defect and burden which we bear since Adam, but we
are not on that account personally in sin and inherited disgrace].
To show that this impious opinion is displeasing to us, we made
mention of "concupiscence," and, with the best intention, have termed
and explained it as "diseases," that "the nature of men is born
corrupt and full of faults" [not a part of man, but the entire person
with its entire nature is born in sin as with a hereditary disease].

Nor, indeed, have we only made use of the term concupiscence, but we
have also said that "the fear of God and faith are wanting." This we
have added with the following design: The scholastic teachers also,
not sufficiently understanding the definition of original sin, which
they have received from the Fathers, extenuate the sin of origin.
They contend concerning the fomes [or evil inclination] that it is a
quality of [blemish in the] body, and, with their usual folly, ask
whether this quality be derived from the contagion of the apple or
from the breath of the serpent, and whether it be increased by
remedies. With such questions they have suppressed the main point.
Therefore, when they speak of the sin of origin, they do not mention
the more serious faults of human nature, to wit, ignorance of God,
contempt for God, being destitute of fear and confidence in God,
hatred of God's judgment, flight from God [as from a tyrant] when He
judges, anger toward God, despair of grace, putting one's trust in
present things [money, property, friends], etc. These diseases, which