Summa Theologica Part I (Prima Pars) Part 147

Reply Obj. 2: As Augustine says in the same pa.s.sage, it is not disputed that Adam, like other just souls, was in some degree gifted with the Holy Ghost; but "he did not possess the Holy Ghost, as the faithful possess Him now," who are admitted to eternal happiness directly after death.

Reply Obj. 3: This pa.s.sage from Augustine does not a.s.sert that angels or men were created with natural free-will before they possessed grace; but that G.o.d shows first what their free-will could do before being confirmed in grace, and what they acquired afterwards by being so confirmed.

Reply Obj. 4: The Master here speaks according to the opinion of those who held that man was not created in grace, but only in a state of nature. We may also say that, though man was created in grace, yet it was not by virtue of the nature wherein he was created that he could advance by merit, but by virtue of the grace which was added.

Reply Obj. 5: As the motion of the will is not continuous there is nothing against the first man having consented to grace even in the first moment of his existence.

Reply Obj. 6: We merit glory by an act of grace; but we do not merit grace by an act of nature; hence the comparison fails.

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SECOND ARTICLE [I, Q. 95, Art. 2]

Whether Pa.s.sions Existed in the Soul of the First Man?

Objection 1: It would seem that the first man's soul had no pa.s.sions.

For by the pa.s.sions of the soul "the flesh l.u.s.teth against the spirit"

(Gal. 5:7). But this did not happen in the state of innocence.

Therefore in the state of innocence there were no pa.s.sions of the soul.

Obj. 2: Further, Adam's soul was n.o.bler than his body. But his body was impa.s.sible. Therefore no pa.s.sions were in his soul.

Obj. 3: Further, the pa.s.sions of the soul are restrained by the moral virtues. But in Adam the moral virtues were perfect. Therefore the pa.s.sions were entirely excluded from him.

_On the contrary,_ Augustine says (De Civ. Dei xiv, 10) that "in our first parents there was undisturbed love of G.o.d," and other pa.s.sions of the soul.

_I answer that,_ The pa.s.sions of the soul are in the sensual appet.i.te, the object of which is good and evil. Wherefore some pa.s.sions of the soul are directed to what is good, as love and joy; others to what is evil, as fear and sorrow. And since in the primitive state, evil was neither present nor imminent, nor was any good wanting which a good-will could desire to have then, as Augustine says (De Civ. Dei xiv, 10), therefore Adam had no pa.s.sion with evil as its object; such as fear, sorrow, and the like; neither had he pa.s.sions in respect of good not possessed, but to be possessed then, as burning concupiscence. But those pa.s.sions which regard present good, as joy and love; or which regard future good to be had at the proper time, as desire and hope that casteth not down, existed in the state of innocence; otherwise, however, than as they exist in ourselves. For our sensual appet.i.te, wherein the pa.s.sions reside, is not entirely subject to reason; hence at times our pa.s.sions forestall and hinder reason's judgment; at other times they follow reason's judgment, accordingly as the sensual appet.i.te obeys reason to some extent. But in the state of innocence the inferior appet.i.te was wholly subject to reason: so that in that state the pa.s.sions of the soul existed only as consequent upon the judgment of reason.

Reply Obj. 1: The flesh l.u.s.ts against the spirit by the rebellion of the pa.s.sions against reason; which could not occur in the state of innocence.

Reply Obj. 2: The human body was impa.s.sible in the state of innocence as regards the pa.s.sions which alter the disposition of nature, as will be explained later on (Q. 97, A. 2); likewise the soul was impa.s.sible as regards the pa.s.sions which impede the free use of reason.

Reply Obj. 3: Perfection of moral virtue does not wholly take away the pa.s.sions, but regulates them; for the temperate man desires as he ought to desire, and what he ought to desire, as stated in _Ethic._ iii, 11.

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THIRD ARTICLE [I, Q. 95, Art. 3]

Whether Adam Had All the Virtues?

Objection 1: It would seem that Adam had not all the virtues. For some virtues are directed to curb pa.s.sions: thus immoderate concupiscence is restrained by temperance, and immoderate fear by fort.i.tude. But in the state of innocence no immoderation existed in the pa.s.sions. Therefore neither did these virtues then exist.

Obj. 2: Further, some virtues are concerned with the pa.s.sions which have evil as their object; as meekness with anger; fort.i.tude with fear. But these pa.s.sions did not exist in the state of innocence, as stated above (A. 2). Therefore neither did those virtues exist then.

Obj. 3: Further, penance is a virtue that regards sin committed.

Mercy, too, is a virtue concerned with unhappiness. But in the state of innocence neither sin nor unhappiness existed. Therefore neither did those virtues exist.

Obj. 4: Further, perseverance is a virtue. But Adam possessed it not; as proved by his subsequent sin. Therefore he possessed not every virtue.

Obj. 5: Further, faith is a virtue. But it did not exist in the state of innocence; for it implies an obscurity of knowledge which seems to be incompatible with the perfection of the primitive state.

_On the contrary,_ Augustine says, in a homily (Serm. contra Judaeos): "The prince of sin overcame Adam who was made from the slime of the earth to the image of G.o.d, adorned with modesty, restrained by temperance, refulgent with brightness."

_I answer that,_ in the state of innocence man in a certain sense possessed all the virtues; and this can be proved from what precedes.

For it was shown above (A. 1) that such was the rect.i.tude of the primitive state, that reason was subject to G.o.d, and the lower powers to reason. Now the virtues are nothing but those perfections whereby reason is directed to G.o.d, and the inferior powers regulated according to the dictate of reason, as will be explained in the Treatise on the Virtues (I-II, Q. 63, A. 2). Wherefore the rect.i.tude of the primitive state required that man should in a sense possess every virtue.

It must, however, be noted that some virtues of their very nature do not involve imperfection, such as charity and justice; and these virtues did exist in the primitive state absolutely, both in habit and in act. But other virtues are of such a nature as to imply imperfection either in their act, or on the part of the matter. If such imperfection be consistent with the perfection of the primitive state, such virtues necessarily existed in that state; as faith, which is of things not seen, and hope which is of things not yet possessed.

For the perfection of that state did not extend to the vision of the Divine Essence, and the possession of G.o.d with the enjoyment of final beat.i.tude. Hence faith and hope could exist in the primitive state, both as to habit and as to act. But any virtue which implies imperfection incompatible with the perfection of the primitive state, could exist in that state as a habit, but not as to the act; for instance, penance, which is sorrow for sin committed; and mercy, which is sorrow for others' unhappiness; because sorrow, guilt, and unhappiness are incompatible with the perfection of the primitive state. Wherefore such virtues existed as habits in the first man, but not as to their acts; for he was so disposed that he would repent, if there had been a sin to repent for; and had he seen unhappiness in his neighbor, he would have done his best to remedy it. This is in accordance with what the Philosopher says, "Shame, which regards what is ill done, may be found in a virtuous man, but only conditionally; as being so disposed that he would be ashamed if he did wrong" (Ethic.

iv, 9).

Reply Obj. 1: It is accidental to temperance and fort.i.tude to subdue superabundant pa.s.sion, in so far as they are in a subject which happens to have superabundant pa.s.sions, and yet those virtues are _per se_ competent to moderate the pa.s.sions.

Reply Obj. 2: Pa.s.sions which have evil for their object were incompatible with the perfection of the primitive state, if that evil be in the one affected by the pa.s.sion; such as fear and sorrow. But pa.s.sions which relate to evil in another are not incompatible with the perfection of the primitive state; for in that state man could hate the demons' malice, as he could love G.o.d's goodness. Thus the virtues which relate to such pa.s.sions could exist in the primitive state, in habit and in act. Virtues, however, relating to pa.s.sions which regard evil in the same subject, if relating to such pa.s.sions only, could not exist in the primitive state in act, but only in habit, as we have said above of penance and of mercy. But other virtues there are which have relation not to such pa.s.sions only, but to others; such as temperance, which relates not only to sorrow, but also to joy; and fort.i.tude, which relates not only to fear, but also to daring and hope. Thus the act of temperance could exist in the primitive state, so far as it moderates pleasure; and in like manner, fort.i.tude, as moderating daring and hope, but not as moderating sorrow and fear.

Reply Obj. 3: appears from what has been said above.

Reply Obj. 4: Perseverance may be taken in two ways: in one sense as a particular virtue, signifying a habit whereby a man makes a choice of persevering in good; in that sense Adam possessed perseverance. In another sense it is taken as a circ.u.mstance of virtue; signifying a certain uninterrupted continuation of virtue; in which sense Adam did not possess perseverance.

Reply Obj. 5: appears from what has been said above.

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FOURTH ARTICLE [I, Q. 95, Art. 4]

Whether the Actions of the First Man Were Less Meritorious Than Ours Are?

Objection 1: It would seem that the actions of the first man were less meritorious than ours are. For grace is given to us through the mercy of G.o.d, Who succors most those who are most in need. Now we are more in need of grace than was man in the state of innocence.

Therefore grace is more copiously poured out upon us; and since grace is the source of merit, our actions are more meritorious.

Obj. 2: Further, struggle and difficulty are required for merit; for it is written (2 Tim. 2:5): "He ... is not crowned except he strive lawfully" and the Philosopher says (Ethic. ii, 3): "The object of virtue is the difficult and the good." But there is more strife and difficulty now. Therefore there is greater efficacy for merit.

Obj. 3: Further, the Master says (Sent. ii., D, xxiv) that "man would not have merited in resisting temptation; whereas he does merit now, when he resists." Therefore our actions are more meritorious than in the primitive state.

_On the contrary,_ if such were the case, man would be better off after sinning.

_I answer that,_ Merit as regards degree may be gauged in two ways.

First, in its root, which is grace and charity. Merit thus measured corresponds in degree to the essential reward, which consists in the enjoyment of G.o.d; for the greater the charity whence our actions proceed, the more perfectly shall we enjoy G.o.d. Secondly, the degree of merit is measured by the degree of the action itself. This degree is of two kinds, absolute and proportional. The widow who put two mites into the treasury performed a deed of absolutely less degree than the others who put great sums therein. But in proportionate degree the widow gave more, as Our Lord said; because she gave more in proportion to her means. In each of these cases the degree of merit corresponds to the accidental reward, which consists in rejoicing for created good.

We conclude therefore that in the state of innocence man's works were more meritorious than after sin was committed, if we consider the degree of merit on the part of grace, which would have been more copious as meeting with no obstacle in human nature: and in like manner, if we consider the absolute degree of the work done; because, as man would have had greater virtue, he would have performed greater works. But if we consider the proportionate degree, a greater reason for merit exists after sin, on account of man's weakness; because a small deed is more beyond the capacity of one who works with difficulty than a great deed is beyond one who performs it easily.

Reply Obj. 1: After sin man requires grace for more things than before sin; but he does not need grace more; forasmuch as man even before sin required grace to obtain eternal life, which is the chief reason for the need of grace. But after sin man required grace also for the remission of sin, and for the support of his weakness.

Reply Obj. 2: Difficulty and struggle belong to the degree of merit according to the proportionate degree of the work done, as above explained. It is also a sign of the will's prompt.i.tude striving after what is difficult to itself: and the prompt.i.tude of the will is caused by the intensity of charity. Yet it may happen that a person performs an easy deed with as prompt a will as another performs an arduous deed; because he is ready to do even what may be difficult to him. But the actual difficulty, by its penal character, enables the deed to satisfy for sin.

Reply Obj. 3: The first man would not have gained merit in resisting temptation, according to the opinion of those who say that he did not possess grace; even as now there is no merit to those who have not grace. But in this point there is a difference, inasmuch as in the primitive state there was no interior impulse to evil, as in our present state. Hence man was more able then than now to resist temptation even without grace.

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QUESTION 96

OF THE MASTERSHIP BELONGING TO MAN IN THE STATE OF INNOCENCE (In Four Articles)