Hoc autem providentia divina disposuit propter dignitatem animae rationalis, quae cum naturaliter sit incorruptibilis, debebatur sibi incorruptibile corpus. Sed quia corpus quod est ex contrariis compositum, oportebat esse organum sensus, et tale corpus secundum naturam suam incorruptibile esse non potest, supplevit potentia divina quod deerat naturae humanae, dans animae virtutem continendi corpus incorruptibiliter, sicut faber, si posset, daret ferro, ex quo cultellum fabricat, virtutem ut rubiginem nullam contraheret. Divine providence planned this for man on account of the worth of the rational soul, which, being incorruptible, deserved an incorruptible body. But because the body, which is composed of contrary elements, served as an instrument for the senses, and such a body could not in virtue of its nature be incorruptible, the divine power furnished which was lacking to human nature by giving the soul the power to maintain the body incorruptible, just as a worker in metal might give the iron, from which he makes a sword, the power never to become rusty. Sic ergo postquam mens hominis per peccatum est a Deo aversa, amisit virtutem continendi inferiores vires, et etiam corpus et exteriora, et sic incurrit mortem naturalem a causis intrinsecis, et violentam ab exterioribus nocumentis. Thus, therefore, after man’s mind was turned from God through sin, he lost the strength to control the lower powers as well as the body and external things. Consequently, he became subject to death from intrinsic sources and to violence from external sources. 417. Deinde cum dicit et ita in omnes, etc., ostendit universalitatem huius processus et quantum ad mortem et quantum ad peccatum, ordine tamen retrogrado. Nam supra prius egit de ingressu peccati, qui est causa ingressus mortis, nunc autem prius agit de universalitate mortis, tamquam de manifestiori; et hoc est quod dicit: et ita mors, scilicet, vel peccatum primi parentis, pertransiit in omnes, quia scilicet per originem vitiatam contrahunt homines necessitatem moriendi. II Reg. XIV, 14: omnes morimur. Ps. LXXXVIII, 49: quis est homo qui vivit, et cetera. 417. Then when he says, and so death passed, he shows the universality of this process in regard both to death and to sin, but in reverse order. For above he treated first of the entry of sin, which is the cause of death’s entry; but now he deals first with the universality of death as with something more obvious. Hence he says, and so death, or the sin of the first parent, passed upon all, because men merit the necessity of dying on account of a vitiated origin: we must all die (2 Sam 14:14); what man can live and never see death? (Ps 89:48). 418. Deinde tangit universalitatem processus peccati, cum dicit in quo omnes peccaverunt, quod, sicut Augustinus dicit in Glossa, potest dupliciter intelligi. Uno modo in quo, scilicet primo homine, vel in quo, scilicet peccato: quia scilicet eo peccante quodammodo omnes peccaverunt, inquantum in eo erant sicut in prima sua origine. 418. Then he touches on the universality of sin when he says, in whom all have sinned. According to Augustine this can be understood in two ways: in one way, in whom, i.e., in the first man, or in which, namely, in that sin; because while he was sinning, all sinned in a sense, inasmuch as all men were in him as in their first origin. 419. Sed cum Christus etiam originem ex Adam traxerit, ut patet Lc. III, 23 ss., videtur quod etiam ipse, eo peccante, peccaverit. 419. But since Christ derived his origin from Adam (Luke 3:23ff.), it seems that even he sinned in Adam’s sin. Ad hoc respondet Augustinus Super Genesim ad litteram, quod Christus non omnimodo fuit in Adam, quo nos fuimus: nos enim fuimus et secundum corpulentam substantiam, et secundum seminalem rationem. Christus autem fuit in eo solum secundum corpulentam substantiam. Augustine’s answer in On Genesis is that Christ was not in Adam as completely as we were, for we were in him according to bodily substance and according to seed. But Christ was in him in the first way only. Quod quidam male intelligentes, putaverunt quod tota substantia corporum humanorum, quae pertinet ad veritatem humanae naturae, fuerit actu in Adam, et per quamdam multiplicationem divina virtute factam, id est, quod sumptum est ab Adam, est in tanta corporum quantitate ampliatum. Some who interpreted these words incorrectly supposed that the entire substance of all human bodies, which is required for a true human nature, was actually in Adam and that in virtue of a multiplication traced to God’s power, something taken from Adam was increased to form such a quantity of bodies. Sed hoc est inconveniens opera naturae miraculo attribuere, praesertim quia videmus quod corpus humanum quantumcumque sit de veritate humanae naturae, corrumpitur et accipit aliam formam. But this is unfitting, because it explains the works of nature by a miracle. Indeed, it is obvious that the human body, even though it is required for the integrity of human nature, corrupts and becomes a corpse. Unde quia omne generabile est corruptibile, et e converso, oportet dicere quod materia quae ante generationem hominis sub alia forma quam humana fuit, formam humanae carnis assumpserit, et sic non totum quod est in corporibus nostris ad veritatem naturae pertinens fuit actu in eodem, sed solum secundum originem, prout scilicet effectus est in principio activo. Hence it is better to say that, because everything generable is corruptible and vice versa, the matter which was present under some form other than human before a man is begotten, received the form proper to human flesh. Accordingly, not everything in our bodies that belongs to the integrity of human nature was in Adam actually, but only according to origin in the way that an effect is present in its active principle. Secundum hoc ergo intelligendum est quod cum in nostra generatione sit et materia corporalis quam foemina ministrat, et vis activa quae est in semine maris; utrumque per originem ducitur ab Adam, sicut a primo principio. Et ideo dicitur in eo fuisse et secundum rationem seminalem, et secundum corpulentam substantiam: quia scilicet utrumque ab eo processit. In generatione autem Christi fuit corpulenta substantia quam traxit de virgine: loco autem rationis seminalis fuit virtus activa Spiritus Sancti, quae non derivatur ab Adam, et ideo non fuit in Adam secundum seminalem rationem, sed tantum secundum substantiam corpulentam. According to this, therefore, there are in human generation the bodily material, which the woman proffers, and an active force, which is in the male’s seed; both are derived originally from Adam as their first principle. Hence, they are said to have been in him according to seed and according to bodily substance, inasmuch as both came forth from him. But in Christ’s generation there was the bodily substance which he obtained from the virgin; in place of the male seed was the Holy Spirit’s active power, which is not derived from Adam. Consequently, Christ was not in Adam according to his seedly power, but only according to bodily substance. Sic igitur nos accipimus peccatum ab Adam et trahimus: atque naturam humanam ab eo accipimus; sicut a principio activo, quod est esse in eo secundum seminalem rationem, quod quidem non competit Christo, ut dictum est. Thus, therefore, we not only receive sin from Adam and contract it; we also derive human nature from him as from an active principle—which amounts to being in him according to the power of the seed. But this is not true of Christ, as has been stated. 420. Videtur ulterius quod peccatum originale non transeat in omnes, quia baptizati a peccato originali purgantur per baptismum: et ita videtur quod non possint in posteros peccatum transmittere quod non habent. 420. Finally, it seems that original sin does not pass on to all, because the baptized are cleansed of original sin. Hence, it seems that they cannot transmit to their descendents something they do not have. Dicendum est autem quod per baptismum homo liberatur a peccato originali quantum ad mentem, sed remanet peccati infectio quantum ad carnem; unde, infra VII, 25 dicit Apostolus: ego ipse mente servio legi Dei, carne autem legi peccati. Homo autem non generat mente carnales filios, sed carne: et ideo non transmittit novitatem Christi, sed vetustatem Adae. The answer is that through baptism a man is freed from original sin as far as the mind is concerned, but the infection of sin remains as far as the flesh is concerned. Hence the Apostle says below: I serve the law of God with the mind, but with the flesh, the law of sin (Rom 7:25). But man does not beget children with the mind but with the flesh; consequently, he does not transmit the new life of Christ but the old life of Adam. Lectio 4 Lecture 4 Regnum mortis ab Adam usque ad Moysen Reign of death from Adam to Moses ^5:13 Usque ad legem enim peccatum erat in mundo: peccatum autem non imputabatur, cum lex non esset. [n. 421] ^5:13 For until the law sin was in the world: but sin was not imputed, when the law was not. [n. 421] ^5:14 Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem praevaricationis Adae, qui est forma futuri. [n. 424] ^5:14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come. [n. 424] 421. Postquam Apostolus ostendit originem peccati et mortis, sive ingressum utriusque in mundum, hic manifestat quod dixerat. 421. After tracing the origin of sin and death and their entry into the world, the Apostle now clarifies what he has said. Et primo manifestat ipsum dictum; First, he explains his statement; secundo manifestat similitudinem quam innuebat dicens, ibi propterea sicut, etc.; second, he clarifies the comparison he suggested, when he said: wherefore as by one man (Rom 5:12); tertio exponit similitudinem, ibi qui est forma futuri, et cetera. third, he explains it, at who is a figure of him who was to come. Dixerat autem quod peccatum et mors in omnes transierunt, et hoc quidem, secundum expositionem Augustini, manifestare intendit per hoc quod etiam sub lege peccatum remansit, quasi lege illud excludere non valente. Now he had stated that sin and death passed on to all men. Here, in line with Augustine’s exposition, he intends to explain this by the fact that sin remained even under the law, implying that it was unable to expel it. Circa quod duo facit. In regard to this he does two things: Primo manifestat propositum quantum ad peccatum; first, he explains his statement as far as sin is concerned; secundo, quantum ad mortem, ibi sed regnavit, et cetera. second, as far as death is concerned, at but death reigned. Circa primum duo facit. In regard to the first he does two things: Primo ostendit peccatum fuisse etiam sub lege; first, he shows that sin existed under the law; secundo quid circa peccatum lex facit, ibi peccatum autem, et cetera. second, what the law did in regard to sin, at but sin was not imputed. 422. Dicit ergo primo: dictum est quod omnes peccaverunt in Adam, quia nec etiam lex peccatum abstulit. Usque ad legem, id est etiam sub lege, ut usque teneatur inclusive, peccatum erat in mundo, quod quidem potest intelligi de lege naturae et de lege Moysi: similiter et de peccato actuali et de peccato originali. 422. First, therefore, he says: it has been stated that all have sinned in Adam, because even the law did not take away sin. Until the law, i.e., even under the law, as until is taken inclusively, sin was in the world. This can be understood of the natural law and the law of Moses; similarly, of actual sin and original sin. Peccatum enim originale erat in parvulo usque ad legem naturae, id est usque ad usum rationis per quem homo huiusmodi leges advertit. Ps. L, 7: in peccatis concepit me mater mea. Nec tamen cessat hoc peccatum lege naturali adveniente in homine, sed magis excrescit per additionem peccati actualis, quia, ut dicitur Eccle. VII, 21: non est homo iustus in terra qui faciat bonum, et cetera. For original sin was in the child until the law of nature, i.e., until he reached the use of reason through which man adverts to these laws: in sins did my mother conceive me (Ps 51:5). Nor does this sin pass away with the coming of the natural law in a man; rather, it grows through the addition of actual sin, because, as stated in Ecclesiastes: there is not a just man on earth who does good and never sins (Eccl 7:20). Sed si intelligamus de lege Moysi, tunc quod dicitur peccatum fuisse in mundo usque ad legem, potest intelligi non solum de originali, sed etiam de actuali; quia et ante legem et sub lege peccatum utrumque permansit, Prov. XX, 9: quis potest dicere: mundum est cor meum? But if we understand it of the law of Moses, then the statement that sin was in the world until the law can be understood not only of original sin but also of actual, because both sins continued in the world before the law and under the law: who can say: I have made my heart clean? (Prov 20:9). 423. Quamvis autem lex peccatum non auferret, peccati tamen cognitionem fecit, quod antea non cognoscebatur. 423. But although the law did not remove sin, it produced knowledge of sin which previously was not recognized. Unde subdit peccatum autem non imputabatur. Quod quidem planum est, si intelligatur de lege naturali. Quamvis enim peccatum originale sit in parvulo ante legem naturalem, et reputetur ei a Deo, non tamen imputatur ei apud homines. Hence he continues, but sin was not imputed. This is obvious, if it is understood of the natural law. For although original sin is in the child before the natural law and is counted against him by God, it was not imputed to him by men. Si autem intelligatur de lege Moysi, planum est quantum ad aliqua peccata actualia, quod non imputabantur ante legem, sicut illa quae specialiter sunt per legem prohibita, quae homines peccata non reputabant, sicut quod dicitur Exod. XX, 17: non concupisces, et cetera. Imputabantur tamen quaedam peccata prout erant contra legem naturae. Unde et Gen. XXXIX, 11 s. Joseph legitur in carcerem missus propter adulterium sibi impositum. But if it be understood of the law of Moses, it is clear that some actual sins were not imputed before the law, as those which are specifically forbidden by the law, which men did not regard as sins; for example, you shall not covet (Exod 20:17). But certain sins were imputed, inasmuch as they were against the law of nature. Hence, Joseph is sent to prison on a charge of adultery (Gen 39:11ff.). 424. Consequenter agit de morte, dicens: quamvis peccata ante legem non imputarentur, tamen mors, scilicet spiritualiter, id est peccatum vel aeterna damnatio, de qua dicitur in Ps. XXXIII, 21: mors peccatorum pessima, regnavit, id est potestatem suam exercuit in homines, ducendo eos in damnationem, ab Adam, per quem peccatum intravit in mundum, usque ad Moysen, sub quo data est lex, Io. I, 17: lex per Moysen data est. Non solum in eos qui peccaverunt actualiter, sed etiam in eos qui non peccaverunt in similitudinem praevaricationis Adae, qui actualiter peccavit. Os. VI, 7: ipsi autem sicut Adam transgressi sunt pactum, ibi praevaricati sunt in me, quia etiam pueri damnationem incurrebant. 424. Then he deals with death, saying: although sins were not imputed before the law, yet death, i.e., spiritual, i.e., sin or eternal damnation, of which it is written: the death of the wicked is very evil (Ps 34:21), reigned, i.e., exercised its power over men, by bringing them to damnation, from Adam through whom sin entered the world, unto Moses, under whom the law was given: the law was given through Moses (John 1:17), not only over those who sinned actually, but even over them also who have not sinned, after the similitude of the transgression of Adam, who sinned actually: but like Adam they transgressed the covenant; there they dealt faithlessly with me (Hos 6:7), because even the children incurred damnation. 425. Potest etiam et sub hoc sensu intelligi de morte corporali, per quam manifestatur peccatum fuisse etiam cum non imputabatur, quasi dicat peccatum autem non imputabatur, ante legem, sed ex hoc deprehenditur fuisse quia regnavit mors, scilicet corporalis, primo quidem aliquas passiones inducendo, puta famem, et sitim et aegritudinem, et tandem totaliter dissolvendo, etiam in eos, qui non peccaverunt in similitudinem praevaricationis Adae, id est in pueros, qui non peccaverunt actualiter: quoniam etiam isti mortem corporalem antea et postea patiuntur, secundum illud Ps. LXXXVIII, 47: quis est homo qui, et cetera. 425. Under this sense it is also possible to understand bodily death, through which is shown the presence of sin, even when it was not imputed. As if to say: sin indeed was not imputed before the law, but we know that it existed, because death reigned, i.e., bodily, first by bringing suffering, such as hunger, thirst and sickness, and finally by destroying life, even over them who have not sinned, after the similitude of the transgression of Adam, i.e., even over children who committed no actual sins, because even they suffered bodily death before and after the law: what man can live and never see death? (Ps 89:48).