Can it be said that just as each of us receives different gifts from God, we also receive certain evil inclinations as a consequence of original sin?

Question

Good morning Father Angelo,

I wanted to offer you a reflection.

All of us are marked by original sin but not everyone has the same evil inclinations, there are those who are more inclined to sin of envy, those to steal, those to sins of impurity, of hubris, of pride… flaws that each person has.

Therefore, can it be said that just as each of us receives different gifts from God, we also receive certain evil inclinations as a consequence of original sin? Or are these inclinations chosen by us if we consent to certain temptations that the Devil offers us?

Thank you.

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Answer of the priest

Dearest,

1. It is a fact that just as we are all physiologically different from one another so that we can be identified by our physiognomy, our features, our voice, our behaviour, so too in our moral life each of us has certain inclinations (St. Thomas calls them “propensities”) to good and evil. And just as “some are disposed by the proper makeup of their bodies toward chastity or mildness or something else of this sort” (Summa Theologica, I-II, 51,1) so similarly it happens with evil inclinations.

2. St. Thomas also says: “with respect to the nature of the individual, insofar as, because of their bodily disposition, individuals are more or less disposed toward certain virtues. More specifically, this is because the sensitive powers are acts that belong to certain parts of the body, and these powers are either aided or impeded in their acts by the dispositions of those parts of the body—and, as a result, the rational powers, which those sentient powers serve, are likewise aided or impeded in their acts. Accordingly, one man has a natural aptitude for scientific knowledge, another for fortitude, another for temperance.” (Summa Theologica, I-II, 63, 1). It is a fact that some find in themselves the greatest obstacles to the exercise of the virtues.

3. However, since good dispositions coming from nature are not yet a virtue, and for this reason it is rightly said that they are germs or seeds of virtue (seminalia virtutum), so likewise it must be said of vices.

Since there are no innate virtues, but predispositions to the virtues, neither are there innate vices, but predispositions.

4. It has always been acknowledged that there are different personality types in individuals.

In the past it was possible to distinguish four types of temperament: the sanguine, the melancholic, the choleric and the phlegmatic.

Sanguine individuals are easily excitable, mainly cheerful, but also moody and unstable.

On the other hand, melancholic individuals are inclined to mournfulness, gloominess, and pessimism.

Choleric individuals are endowed with initiative, strong-willed energy, and tenacity, but can also be impetuous, quick-tempered, and reluctant to forget and to forgive.

Phlegmatic individuals lack initiative, and are slow, indifferent, and listless.

5. Modern scientific psychology has broken away from this fourfold temperament subdivision.

It is more attentive to the events that have affected the life of the individual.

But the two approaches are not mutually exclusive.

The aspects that derive from nature and what has been added as an existential burden must be considered when evaluating the imputability of acts.

6. However, we must recognize that only God perfectly knows the aspects that derive from nature and those that derive from existential experience.

And it is precisely with regard to this that the Lord said: “Stop judging and you will not be judged” (Lk 6:37).

We see and judge the external aspect. And we must do so.

But only God judges the inside and that is why we are prohibited by the Lord from judging others’ consciences.

I thank you for the question, I wish you a fruitful Lent, I remember you to the Lord and I bless you.

Father Angelo

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