Whether in the State of Innocence Generation Existed?
Objection 1: It would seem there would have been no generation in the
state of innocence. For, as stated in _Phys._ v, 5, "corruption is
contrary to generation." But contraries affect the same subject: also
there would have been no corruption in the state of innocence.
Therefore neither would there have been generation.
Obj. 2: Further, the object of generation is the preservation in the
species of that which is corruptible in the individual. Wherefore
there is no generation in those individual things which last for
ever. But in the state of innocence man would have lived for ever.
Therefore in the state of innocence there would have been no
generation.
Obj. 3: Further, by generation man is multiplied. But the
multiplication of masters requires the division of property, to avoid
confusion of mastership. Therefore, since man was made master of the
animals, it would have been necessary to make a division of rights
when the human race increased by generation. This is against the
natural law, according to which all things are in common, as Isidore
says (Etym. v, 4). Therefore there would have been no generation in
the state of innocence.
_On the contrary,_ It is written (Gen. 1:28): "Increase and multiply,
and fill the earth." But this increase could not come about save by
generation, since the original number of mankind was two only.
Therefore there would have been generation in the state of innocence.
_I answer that,_ In the state of innocence there would have been
generation of offspring for the multiplication of the human race;
otherwise man's sin would have been very necessary, for such a great
blessing to be its result. We must, therefore, observe that man, by
his nature, is established, as it were, midway between corruptible and
incorruptible creatures, his soul being naturally incorruptible, while
his body is naturally corruptible. We must also observe that nature's
purpose appears to be different as regards corruptible and
incorruptible things. For that seems to be the direct purpose of
nature, which is invariable and perpetual; while what is only for a
time is seemingly not the chief purpose of nature, but as it were,
subordinate to something else; otherwise, when it ceased to exist,
nature's purpose would become void.
Therefore, since in things corruptible none is everlasting and
permanent except the species, it follows that the chief purpose of
nature is the good of the species; for the preservation of which
natural generation is ordained. On the other hand, incorruptible
substances survive, not only in the species, but also in the
individual; wherefore even the individuals are included in the chief
purpose of nature.
Hence it belongs to man to beget offspring, on the part of the
naturally corruptible body. But on the part of the soul, which is
incorruptible, it is fitting that the multitude of individuals should
be the direct purpose of nature, or rather of the Author of nature,
Who alone is the Creator of the human soul. Wherefore, to provide for
the multiplication of the human race, He established the begetting of
offspring even in the state of innocence.
Reply Obj. 1: In the state of innocence the human body was in itself
corruptible, but it could be preserved from corruption by the soul.
Therefore, since generation belongs to things corruptible, man was
not to be deprived thereof.
Reply Obj. 2: Although generation in the state of innocence might not
have been required for the preservation of the species, yet it would
have been required for the multiplication of the individual.
Reply Obj. 3: In our present state a division of possessions is
necessary on account of the multiplicity of masters, inasmuch as
community of possession is a source of strife, as the Philosopher
says (Politic. ii, 5). In the state of innocence, however, the will
of men would have been so ordered that without any danger of strife
they would have used in common, according to each one's need, those
things of which they were masters--a state of things to be observed
even now among many good men.
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