Breviloquium

Finally, the manner of curing original sin is this¹: guilt is cured in such a way that temporal punishment remains, as is evident in baptized infants; it is cured with respect to liability to eternal punishment, while it remains with respect to the act and movement of concupiscence; it is cured in the parent in such a way that, nevertheless, original sin is transmitted from one who has been cured through baptism to his offspring; the stain of original sin is removed in such a way that a sequel remains, with which we must fight as long as we live in this life, because concupiscence is not at all extinguished by common grace; I say this on account of the most blessed Virgin, in whom, at the conception of the Son of God, it was extinguished by singular grace²

The reason for understanding the aforesaid is this: because, just as infection is derived into all from the created principle by which the propagation of bodies occurs, and this on the lower side, namely the flesh, so the cure must be effected from the uncreated principle by which the infusion of souls occurs, and this on the higher side, namely the mind. Since, therefore, there is distinction among human beings on the part of the mind, such that according to it one is not propagated from another but proceeds immediately from God³; curative grace, infused by God into our mind, concerns each person insofar as he has the character of a singular and individual person, not insofar as he has the character of what is productive according to the power of nature. Because, then, original sin is a disease infecting person and nature alike—person in the will, nature in the flesh—therefore the stain of original sin is cured in the mind in such a way that infection and sequel remain in the flesh.

And because man generates, not insofar as he is cured in mind, but insofar as he is corrupted in flesh—not insofar as he is spiritual, but insofar as he is carnal—it follows that, although he has been baptized and thus cleansed from original sin in himself, he nevertheless transmits original sin to his offspring.

Again, because liability to eternal punishment regards the deformity of mind and person, whereas movement regards the inclination of flesh and nature, therefore original sin passes away through baptism with respect to liability, but remains with respect to act⁴.

Finally, because temporal affliction regards the condition on the part of the flesh, and since the flesh always remains subject to some infection, it must always remain subject to punishment. Therefore, just as punishment and corruption are not taken away from the flesh through grace, so that sequel, or concupiscence and weakness of the members, can coexist with curative grace. And therefore, although it is gradually diminished, since the root is not removed, it is never wholly removed in the wayfarer except in the most blessed Virgin through singular grace. For since the Virgin conceived him who was the expiation of every fault⁵, singular grace was therefore given to her, by which all concupiscence was radically extinguished in her, so that she might conceive the Son of God without any stain or corruption of sin. “Indeed, it was fitting that that Virgin should shine with such purity that a greater purity cannot be conceived under God, to whom God the Father was disposed to give his only Son, whom, begotten from his heart and equal to himself, he loved as himself, so that naturally he might be one and the same common Son of God the Father and of the Virgin; and whom the Son himself substantially chose to make his mother, and of whom the Holy Spirit willed, and was about to bring it about, that he be conceived and born—he from whom the Spirit himself proceeded.”⁶