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 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.
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. 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 God, 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 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. 63, 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 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 God with the enjoyment of final
beatitude. 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 fortitude to subdue
superabundant passion, in so far as they are in a subject which
happens to have superabundant passions, and yet those virtues are
_per se_ competent to moderate the passions.
Reply Obj. 2: Passions 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 passion; such as fear and sorrow. But
passions 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 God's goodness. Thus the
virtues which relate to such passions could exist in the primitive
state, in habit and in act. Virtues, however, relating to passions
which regard evil in the same subject, if relating to such passions
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 passions only, but
to others; such as temperance, which relates not only to sorrow, but
also to joy; and fortitude, 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,
fortitude, 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 circumstance 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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