For some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality [not an innate evil nature, but only a blemish or imposed load, or burden], which those propagated from Adam bear because of the guilt 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 are in the highest degree contrary to the Law of God, the scholastics do not notice; yea, to human nature they meanwhile ascribe unimpaired strength for loving God above all things, and for fulfilling God's commandments according to the substance of the acts; nor do they see that they are saying things that are contradictory to one another. For what else is the being able in one's own strength to love God above all things, and to fulfil His commandments, than to have original righteousness [to be a new creature in Paradise, entirely pure and holy]? But if human nature have such strength as to be able of itself to love God above all things, as the scholastics confidently affirm, what will original sin be? For what will there