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 God, as stated above
(I, Q. 48, A. 6; Q. 49, A. 2). But death, apparently, is not from
God: for it is written (Wis. 1:13): "God 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), God bestowed this favor on man, in his primitive state,
that as long as his mind was subject to God, 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
God, the result was that neither were his lower powers wholly subject
to his reason, whence there followed so great a rebellion of the
carnal appetite 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 appetite
against the spirit is a punishment of our first parents' sin, so also
are death and all defects of the body.
Reply Obj. 1: A thing is said to be natural if it proceeds from the
principles of nature. Now the essential principles of nature are form
and matter. The form of man is his rational soul, which is, of
itself, immortal: wherefore death is not natural to man on the part
of his form. The matter of man is a body such as is composed of
contraries, of which corruptibility is a necessary consequence, and
in this respect death is natural to man. Now this condition attached
to the nature of the human body results from a natural necessity,
since it was necessary for the human body to be the organ of touch,
and consequently a mean between objects of touch: and this was
impossible, were it not composed of contraries, as the Philosopher
states (De Anima ii, 11). On the other hand, this condition is not
attached to the adaptability of matter to form because, if it were
possible, since the form is incorruptible, its matter should rather
be incorruptible. In the same way a saw needs to be of iron, this
being suitable to its form and action, so that its hardness may make
it fit for cutting. But that it be liable to rust is a necessary
result of such a matter and is not according to the agent's choice;
for, if the craftsman were able, of the iron he would make a saw that
would not rust. Now God Who is the author of man is all-powerful,
wherefore when He first made man, He conferred on him the favor of
being exempt from the necessity resulting from such a matter: which
favor, however, was withdrawn through the sin of our first parents.
Accordingly death is both natural on account of a condition attaching
to matter, and penal on account of the loss of the Divine favor
preserving man from death [*Cf. I-II, Q. 85, A. 6].
Reply Obj. 2: This likeness of man to other animals regards a
condition attaching to matter, namely the body being composed of
contraries. But it does not regard the form, for man's soul is
immortal, whereas the souls of dumb animals are mortal.
Reply Obj. 3: Our first parents were made by God not only as
particular individuals, but also as principles of the whole human
nature to be transmitted by them to their posterity, together with
the Divine favor preserving them from death. Hence through their sin
the entire human nature, being deprived of that favor in their
posterity, incurred death.
Reply Obj. 4: A twofold defect arises from sin. One is by way of a
punishment appointed by a judge: and such a defect should be equal in
those to whom the sin pertains equally. The other defect is that
which results accidentally from this punishment; for instance, that
one who has been deprived of his sight for a sin he has committed,
should fall down in the road. Such a defect is not proportionate to
the sin, nor does a human judge take it into account, since he cannot
foresee chance happenings. Accordingly, the punishment appointed for
the first sin and proportionately corresponding thereto, was the
withdrawal of the Divine favor whereby the rectitude and integrity of
human nature was maintained. But the defects resulting from this
withdrawal are death and other penalties of the present life.
Wherefore these punishments need not be equal in those to whom the
first sin equally appertains. Nevertheless, since God foreknows all
future events, Divine providence has so disposed that these penalties
are apportioned in different ways to various people. This is not on
account of any merits or demerits previous to this life, as Origen
held [*Peri Archon ii, 9]: for this is contrary to the words of Rom.
9:11, "When they . . . had not done any good or evil"; and also
contrary to statements made in the First Part (Q. 90, A. 4; Q. 118,
A. 3), namely that the soul is not created before the body: but
either in punishment of their parents' sins, inasmuch as the child is
something belonging to the father, wherefore parents are often
punished in their children; or again it is for a remedy intended for
the spiritual welfare of the person who suffers these penalties, to
wit that he may thus be turned away from his sins, or lest he take
pride in his virtues, and that he may be crowned for his patience.
Reply Obj. 5: Death may be considered in two ways. First, as an evil
of human nature, and thus it is not of God, but is a defect befalling
man through his fault. Secondly, as having an aspect of good, namely
as being a just punishment, and thus it is from God. Wherefore
Augustine says (Retract. i, 21) that God is not the author of death,
except in so far as it is a punishment.
Reply Obj. 6: As Augustine says (De Civ. Dei xiii, 5), "just as the
wicked abuse not only evil but also good things, so do the righteous
make good use not only of good but also of evil things. Hence it is
that both evil men make evil use of the law, though the law is good,
while good men die well, although death is an evil." Wherefore
inasmuch as holy men make good use of death, their death is to them
meritorious.
Reply Obj. 7: Death may be considered in two ways. First, as the
privation of life, and thus death cannot be felt, since it is the
privation of sense and life. In this way it involves not pain of
sense but pain of loss. Secondly, it may be considered as denoting
the corruption which ends in the aforesaid privation. Now we may
speak of corruption even as of generation in two ways: in one way as
being the term of alteration, and thus in the first instant in which
life departs, death is said to be present. In this way also death has
no pain of sense. In another way corruption may be taken as including
the previous alteration: thus a person is said to die, when he is in
motion towards death; just as a thing is said to be engendered, while
in motion towards the state of having been engendered: and thus death
may be painful.
Reply Obj. 8: According to Augustine (Gen. ad lit. [*De Pecc. Mer. et
Rem. i, 16. Cf. Gen. ad lit. ii. 32]), "although our first parents
lived thereafter many years, they began to die on the day when they
heard the death-decree, condemning them to decline to old age."
_______________________