Tertullian — On the Soul 40
HOW THE FLESH IS CALLED SINFUL. So every soul is counted in Adam until it is counted again in Christ; unclean for as long as it is not re-counted; and sinful because unclean, taking on the flesh's disgrace from that partnership as well.
For even if the flesh is sinful — the flesh according to which we are forbidden to walk, whose works are condemned as lusting against the Spirit, and on whose account people are marked as carnal — still the flesh is not infamous under its own name. It does not of itself understand or feel anything so as to urge or command a fault. How could it? What is done in the flesh is done by the soul: the flesh is the instrument, the soul the author. Yet that through which the offense is done is also brought to trial, so that she by whom it is done may be loaded with the charge — even in the accusation of the ministry. The ruler's blame is heavier when the offices are struck; he who commands is beaten more when even the one who obeys is not excused.
Latin
QVOMODO CARO PECCATRIX DICATVR. [1] Ita omnis anima eo usque in Adam censetur, donec in Christo recenseatur, tamdiu immunda, quamdiu recenseatur, peccatrix autem, quia immunda, recipiens ignominiam et carnis ex societate.
[2] Nam etsi caro peccatrix, secundum quam incedere prohibemur, cuius opera damnantur concupiscentis aduersus spiritum, ob quam carnales notantur, non tamen suo nomine caro infamis. Neque enim de proprio sapit quid aut sentit ad suadendam uel imperandam peccatelam. Quidni? quae ministerium est, et ministerium non quale seruus uel minor amicus, animalia nomina, sed quale calix uel quid aliud eiusmodi corpus, non anima. Nam et calix ministerium sitientis est; nisi tamen qui sitit calicem sibi accommodarit, nihil calix ministrabit. [3] Adeo nulla proprietas hominis in choico, nec ita caro homo tamquam alia uis animae et alia persona, sed res est alterius plane substantiae et alterius condicionis, addicta tamen animae ut suppellex, ut instrumentum in officia uitae. Caro igitur increpatur in scripturis, quia nihil anima sine carne in operatione libidinis gulae uinulentiae saeuitiae idololatriae ceterisque carnalibus non sensibus, sed effectibus. [4] Denique sensus delictorum etiam sine effectibus imputari solent animae. Qui uiderit ad concupiscentiam, iam adulterauit in corde. Ceterum quid caro sine anima perinde in operatione probitatis iustitiae tolerantiae pudicitiae? Porro quale est, ut cui nec bona documenta propria subscribas, ei crimina adpingas? Sed ea per quam delinquitur conuenitur, ut illa a qua delinquitur oneretur, etiam in ministerii accusationem. Grauior inuidia est in praesidem, cum officia pulsantur; plus caeditur qui iubet, quando nec qui obsequitur excusatur.