Part III (Secunda Secundae) Part 238 (1/2)

As regards the genus itself of the sin, the sin of each is considered to be equal, for each sinned by pride. Hence Augustine says (Gen. ad lit. xi, 35): ”Eve in excusing herself betrays disparity of s.e.x, though parity of pride.”

But as regards the species of pride, the woman sinned more grievously, for three reasons. First, because she was more puffed up than the man. For the woman believed in the serpent's persuasive words, namely that G.o.d had forbidden them to eat of the tree, lest they should become like to Him; so that in wis.h.i.+ng to attain to G.o.d's likeness by eating of the forbidden fruit, her pride rose to the height of desiring to obtain something against G.o.d's will. On the other hand, the man did not believe this to be true; wherefore he did not wish to attain to G.o.d's likeness against G.o.d's will: but his pride consisted in wis.h.i.+ng to attain thereto by his own power.

Secondly, the woman not only herself sinned, but suggested sin to the man; wherefore she sinned against both G.o.d and her neighbor. Thirdly, the man's sin was diminished by the fact that, as Augustine says (Gen. ad lit. xi, 42), ”he consented to the sin out of a certain friendly good-will, on account of which a man sometimes will offend G.o.d rather than make an enemy of his friend. That he ought not to have done so is shown by the just issue of the Divine sentence.”

It is therefore evident that the woman's sin was more grievous than the man's.

Reply Obj. 1: The woman was deceived because she was first of all puffed up with pride. Wherefore her ignorance did not excuse, but aggravated her sin, in so far as it was the cause of her being puffed up with still greater pride.

Reply Obj. 2: This argument considers the circ.u.mstance of personal condition, on account of which the man's sin was more grievous than the woman's.

Reply Obj. 3: The man's reliance on G.o.d's mercy did not reach to contempt of G.o.d's justice, wherein consists the sin against the Holy Ghost, but as Augustine says (Gen. ad lit. xi [*De Civ. Dei xiv, 11]), it was due to the fact that, ”having had no experience of G.o.d's severity, he thought the sin to be venial,” i.e. easily forgiven [*Cf. I-II, Q. 89, A. 3, ad 1].

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QUESTION 164

OF THE PUNISHMENTS OF THE FIRST MAN'S SIN (In Two Articles)

We must now consider the punishments of the first sin; and under this head there are two points of inquiry: (1) Death, which is the common punishment; (2) the other particular punishments mentioned in Genesis.

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FIRST ARTICLE [II-II, Q. 164, Art. 1]

Whether Death Is the Punishment of Our First Parents' Sin?

Objection 1: It would seem that death is not the punishment of our first parents' sin. For that which is natural to man cannot be called a punishment of sin, because sin does not perfect nature but vitiates it. Now death is natural to man: and this is evident both from the fact that his body is composed of contraries, and because ”mortal” is included in the definition of man. Therefore death is not a punishment of our first parents' sin.

Obj. 2: Further, death and other bodily defects are similarly found in man as well as in other animals, according to Eccles. 3:19, ”The death of man and of beasts is one, and the condition of them both equal.” But in dumb animals death is not a punishment of sin.

Therefore neither is it so in men.

Obj. 3: Further, the sin of our first parents was the sin of particular individuals: whereas death affects the entire human nature. Therefore it would seem that it is not a punishment of our first parents' sin.

Obj. 4: Further, all are equally descended from our first parents.

Therefore if death were the punishment of our first parents' sin, it would follow that all men would suffer death in equal measure. But this is clearly untrue, since some die sooner, and some more painfully, than others. Therefore death is not the punishment of the first sin.

Obj. 5: Further, the evil of punishment is from G.o.d, as stated above (I, Q. 48, A. 6; Q. 49, A. 2). But death, apparently, is not from G.o.d: for it is written (Wis. 1:13): ”G.o.d made not death.” Therefore death is not the punishment of the first sin.

Obj. 6: Further, seemingly, punishments are not meritorious, since merit is comprised under good, and punishment under evil. Now death is sometimes meritorious, as in the case of a martyr's death.

Therefore it would seem that death is not a punishment.

Obj. 7: Further, punishment would seem to be painful. But death apparently cannot be painful, since man does not feel it when he is dead, and he cannot feel it when he is not dying. Therefore death is not a punishment of sin.

Obj. 8: Further, if death were a punishment of sin, it would have followed sin immediately. But this is not true, for our first parents lived a long time after their sin (Gen. 5:5). Therefore, seemingly, death is not a punishment of sin.

_On the contrary,_ The Apostle says (Rom. 5:12): ”By one man sin entered into this world, and by sin death.”

_I answer that,_ If any one, on account of his fault, be deprived of a favor bestowed on him the privation of that favor is a punishment of that fault. Now as we stated in the First Part (Q. 95, A. 1; Q.

97, A. 1), G.o.d bestowed this favor on man, in his primitive state, that as long as his mind was subject to G.o.d, the lower powers of his soul would be subject to his rational mind, and his body to his soul.

But inasmuch as through sin man's mind withdrew from subjection to G.o.d, the result was that neither were his lower powers wholly subject to his reason, whence there followed so great a rebellion of the carnal appet.i.te against the reason: nor was the body wholly subject to the soul; whence arose death and other bodily defects. For life and soundness of body depend on the body being subject to the soul, as the perfectible is subject to its perfection. Consequently, on the other hand, death, sickness, and all defects of the body are due to the lack of the body's subjection to the soul.

It is therefore evident that as the rebellion of the carnal appet.i.te against the spirit is a punishment of our first parents' sin, so also are death and all defects of the body.