or evil depends on the end. The "human reason" pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor. Sin By repeating a good action, man acquires a moral habit or a quality that enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which St. Thomas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a "disposition", from which the acts here proceed; while they strengthen, they do not form it. The "disposition" of evil is the opposite alternative. An act becomes evil through deviation from the reason and from divine moral law. Therefore, sin involves two factors: its substance (or matter) is lust; and its form is deviation from the divine law. Sin has its origin in the will, which decides (against reason) for a "changeable good". Since, however, the will also moves the other powers of man, sin has its seat in these too. By choosing such a lower good as its end, the will is misled by self-love, so that this works as cause in every sin. God is not the cause of sin since, on the contrary, he draws all things to himself; but from another side, God is the cause of all things, so he is efficacious also in sin as actio but not as ens. The devil is not directly the cause of sin, but he incites the imagination and the sensuous impulse of man (as men or things may also do). Sin is original sin. Adam's first sin passes through himself to all the succeeding race; because he is the head of the human race and "by virtue of procreation human nature is transmitted and along with nature its infection." The powers of generation are, therefore, designated especially as "infected". The thought is involved here by the fact that St. Thomas, like other scholastics, believed in creationism; he therefore taught that souls are created by God. Two things, according to St. Thomas, constituted man's righteousness in paradise: the justitia originalis ('original justice'), i.e., the harmony of all man's powers before they were blighted by desire; and the possession of the gratis gratum faciens (the continuous, indwelling power of good). Both are lost through original