Whether Death and Other Defects Are Natural to Man?
Objection 1: It would seem that death and such like defects are
natural to man. For "the corruptible and the incorruptible differ
generically" (Metaph. x, text. 26). But man is of the same genus as
other animals which are naturally corruptible. Therefore man is
naturally corruptible.
Obj. 2: Further, whatever is composed of contraries is naturally
corruptible, as having within itself the cause of corruption. But
such is the human body. Therefore it is naturally corruptible.
Obj. 3: Further, a hot thing naturally consumes moisture. Now human
life is preserved by hot and moist elements. Since therefore the
vital functions are fulfilled by the action of natural heat, as
stated in _De Anima_ ii, text. 50, it seems that death and such like
defects are natural to man.
_On the contrary,_ (1) God made in man whatever is natural to him.
Now "God made not death" (Wis. 1:13). Therefore death is not natural
to man.
(2) Further, that which is natural cannot be called either a
punishment or an evil: since what is natural to a thing is suitable
to it. But death and such like defects are the punishment of original
sin, as stated above (A. 5). Therefore they are not natural to man.
(3) Further, matter is proportionate to form, and everything to its
end. Now man's end is everlasting happiness, as stated above (Q. 2,
A. 7; Q. 5, AA. 3, 4): and the form of the human body is the rational
soul, as was proved in the First Part (Q. 75, A. 6). Therefore the
human body is naturally incorruptible.
_I answer that,_ We may speak of any corruptible thing in two ways;
first, in respect of its universal nature, secondly, as regards its
particular nature. A thing's particular nature is its own power of
action and self-preservation. And in respect of this nature, every
corruption and defect is contrary to nature, as stated in _De Coelo_
ii, text. 37, since this power tends to the being and preservation of
the thing to which it belongs.
On the other hand, the universal nature is an active force in some
universal principle of nature, for instance in some heavenly body; or
again belonging to some superior substance, in which sense God is
said by some to be "the Nature Who makes nature." This force intends
the good and the preservation of the universe, for which alternate
generation and corruption in things are requisite: and in this
respect corruption and defect in things are natural, not indeed as
regards the inclination of the form which is the principle of being
and perfection, but as regards the inclination of matter which is
allotted proportionately to its particular form according to the
discretion of the universal agent. And although every form intends
perpetual being as far as it can, yet no form of a corruptible being
can achieve its own perpetuity, except the rational soul; for the
reason that the latter is not entirely subject to matter, as other
forms are; indeed it has an immaterial operation of its own, as
stated in the First Part (Q. 75, A. 2). Consequently as regards his
form, incorruption is more natural to man than to other corruptible
things. But since that very form has a matter composed of contraries,
from the inclination of that matter there results corruptibility in
the whole. In this respect man is naturally corruptible as regards
the nature of his matter left to itself, but not as regards the
nature of his form.
The first three objections argue on the side of the matter; while the
other three argue on the side of the form. Wherefore in order to
solve them, we must observe that the form of man which is the
rational soul, in respect of its incorruptibility is adapted to its
end, which is everlasting happiness: whereas the human body, which is
corruptible, considered in respect of its nature, is, in a way,
adapted to its form, and, in another way, it is not. For we may note
a twofold condition in any matter, one which the agent chooses, and
another which is not chosen by the agent, and is a natural condition
of matter. Thus, a smith in order to make a knife, chooses a matter
both hard and flexible, which can be sharpened so as to be useful for
cutting, and in respect of this condition iron is a matter adapted
for a knife: but that iron be breakable and inclined to rust, results
from the natural disposition of iron, nor does the workman choose
this in the iron, indeed he would do without it if he could:
wherefore this disposition of matter is not adapted to the workman's
intention, nor to the purpose of his art. In like manner the human
body is the matter chosen by nature in respect of its being of a
mixed temperament, in order that it may be most suitable as an organ
of touch and of the other sensitive and motive powers. Whereas the
fact that it is corruptible is due to a condition of matter, and is
not chosen by nature: indeed nature would choose an incorruptible
matter if it could. But God, to Whom every nature is subject, in
forming man supplied the defect of nature, and by the gift of
original justice, gave the body a certain incorruptibility, as was
stated in the First Part (Q. 97, A. 1). It is in this sense that it
is said that "God made not death," and that death is the punishment
of sin.
This suffices for the Replies to the Objections.
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