I am disappointed you didn't answer what you thought about number one. It is true that truth and grace makes us freer, and gives us a radical new freedom not there when we are in sin. True freedom is the freedom to do what is right.
But still, when we speak of the voluntary we also include sinful action. I think what is being missed is that there are different aspects of freedom. Sin presupposes a free will, but is only possible because of imperfection, e.g. those who have reached their final end in God cannot sin, because they are too free to sin, namely they are fulfilled and see the Good face to face.
One number two you really suprise me, because you are departing severely from John Paul II, and misinterpreting St. Paul (at least if I understand you right). You seem to be proposing a Cartesian/Platonic antropology.
You are not your soul. You are not your body. You are this single entity which has is comprised of two principles of its nature, the soul and the body, form and matter. We are not clothed by another "nature" as nature is the inner principle of motion in that which it is in. Our nature, if it is to be identified with one principle, is more identified with the soul, but taken strictly includes both.
The soul is what makes the body what it is. It is that by which it is of this nature. In fact, nature and form are often used interchangeably. The soul is like the figure impressed on waxen seal, and the body the wax. You cannot separate them into two entities.
Early, in response to dscliff, I said they were wrong who looked for a casual gap. That is, they are wrong who treat the body as one thing, subject to its own laws and processes, and the soul another, which interacts/controls the body. That idea is thoroughly uncatholic and was condemned nigh 800 years ago.
Rather, when I walk, it is I who walk. The soul does not act as some efficient cause to move my legs, whether directly or via organs. Rather, the soul is the principle in virtue of which I am human and hence am the way I am, and that includes the ability to walk. It is in virtue of the soul that I see, but not as if the soul was standing behind the controls in some inner gland of my brain. Rather, it is the soul that makes me human, just as it is the soul that makes a dog a dog, or a soul that make an oak tree an oak tree. The radical difference is that the human soul has an intellective faculty which is not the power of some organ, but separable from the body. That is, the human soul is spiritual and can continue existing upon death.
John Paul II was especially adamant about the substantial unity of man, body and soul.
St. Thomas has a good commentary on the passage you citedhttp://dhspriory.org/thomas/SS2Cor.htm#51
(NB where it says mind[s] it should be soul[s])