THE "SUMMA THEOLOGICA"

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Q. 9S- A2T. 3 THE " SUMMA THEOLOGICA " aao r_pect of good not possessed, but to be possessed then, as burning concupiscence. But those passions 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 appetite, wherein the passions reside, is not entirely subject to reason; hence at times our passions forestall and hinder reason's judgment ; at other times they follow after reason's judgment, accordingly as the sensual appetite obeys reason to some extent. But in the state of innocence the inferior appetite was wholly subject to reason : so that in that state the passions of the soul existed only as consequent upon the judgment of reason. Reply Obj. I. The flesh lusts against the spirit by the rebellion of the passions against reason; which could not occur in the state of innocence. Reply Obj. 2. The human body was impassible in the state of innocence as regards the passions which alter the disposition of nature, as will be explained later on (Q. XCVII., A. 2); likewise the soul was impassible as regards the passions which impede the free use of reason. Reply Obj. 3. Perfection of moral virtue does not wholly take away the passions, but regulates them; for the temperate man desires as he ought to desire, and what he ought to desire, as stated in Ethic. iii. I I. THIRD ARTICLE. WHETHER ADAM HAD ALL THE VIRTUES ? We _roceed thus to the Third Article :_ Objection I. It would seem that Adam had not all the virtues. For some virtues are directed to curb the passions : thus immoderate concupiscence is restrained by temperance, and immoderate fear by fortitude. But in the state of innocence no immoderation existed in the passions. Therefore neither did these virtues then exist.
32x RIGHTEOUSNESS OF FIRST MAN Q. 9S.ARt.3 Obj. 2. Further, some virtues are concerned with the passions which have evil as their object; as meekness with anger ; fortitude with fear. But these passions did not exist in the state of innocence, as stated above (A. a). 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 ]udmos) : The prince of sin overcame Adam who was made from the slime of the earth to the image of God, adorned with modesty, restrained by temperance, refulgent with brightness. I ans_ver 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. I) that such was the rectitude of the primitive state, that reason was subject to God, and the lower powers to reason. Now the virtues are nothing but those perfections whereby reason is directed to God, and the inferior powers regulated according to the dictate of reason, as will be explained in the Treatise on the Virtues (I.-II., Q. LXIII., A. 2). Wherefore the rectitude 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 ih habit and in act. But other virtues are of such a nature as to imply imperfection either in their x.4 _,x
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THE "SUMMA THEOLOGICA"
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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