![]() ![]() Ergo non est possibile quod infectio seminis infectionem culpae in anima causet. Si ergo infectio concupiscentiae in semine animam inficere posset culpa originali, etiam postquam homo a peccato originali mundatus esset, per concupiscentiam in corpore remanentem anima similiter inficeretur et ita peccatum originale de necessitate rediret quod est inconveniens: quia oporteret etiam de necessitate et poenam ejus redire, quae est carentia visionis divinae. Praeterea, etiam post Baptismum, quamvis originalis culpa deleatur, remanet tamen concupiscentia in corpore per modum poenae. Therefore original sin cannot in any way be caused in the offspring generated by the infection of the seed. It also cannot be a punishment because then punishment would precede fault and fault would be caused by punishment, which is unfitting. It cannot be a fault because seed cannot be the subject of fault. Therefore either it is a fault or a punishment. Now, every defect in us seems to be either a fault or a punishment. 4: Furthermore, the infection of the seed is a kind of defect. Ergo nullo modo potest ex infectione seminis peccatum originale in generato causari. Culpa non potest esse, quia semen subjectum culpae esse non potest: nec etiam poena, quia poena culpam praecederet, et culpa ex poena causaretur, quod est inconveniens. Omnis autem defectus in nobis videtur vel culpa vel poena esse. Praeterea, illa infectio seminis defectus quidam est. Therefore if by reason of lust original fault is caused in the child, then the child would contract original sin from his immediate parent, not his first parents, and this is against what the Master determines below. 3: If it is said that the seed is infected through the lust of intercourse and that this infection is the cause of the fault of original sin, then on the contrary: Lust, according to Augustine, is what we call a perverse will. Ergo si ratione libidinis culpa originalis causatur in nato, tunc natus traheret peccatum originale a proximo parente, et non a primis parentibus et hoc est contra id quod infra Magister determinat. Libido, secundum Augustinum, dicitur improba voluntas. Si dicatur, quod per libidinem coitus semen inficitur, et illa infectio est causa culpae originalis contra. Therefore in this way, through the medium of seed, original sin will not be able to be passed down through the passing-down of flesh. Now, flesh is only passed down by means of seed. Therefore, since seed cannot be the subject of virtue, neither will it be able to be the subject of the infection of fault. But the infection of fault is opposed to the perfection of virtue. 2: Furthermore, contraries must have the same subject. Ergo per modum istum mediante semine non poterit per traductionem carnis originale peccatum traduci. Caro autem non traducitur nisi mediante semine. Cum ergo semen subjectum virtutis esse non possit, nec infectioni culpae subjici poterit. Sed infectio culpae perfectioni virtutis opponitur. Praeterea, contrariorum oportet esse idem subjectum. Therefore our first parent's sin could not have passed into his offspring by way of the origin of the flesh, since this could only happen if the nature were infected through the action of a person. But the origin of the flesh is due to the nature itself, since generation is ordered for the preservation of the species, not the individual. For the action of a person does not extend to the nature because a person is lower and less powerful than the nature in which he subsists. It seems that original sin cannot pass from the first parent to offspring by way of the origin of the flesh. Ergo peccatum primi parentis per originem carnis in posteros transire non potuit: quia hoc esse non potuit nisi per actionem personae natura inficeretur. Sed origo carnis debetur ipsi naturae, cum generatio sit ordinata ad conservationem speciei, et non individui. ![]() Actio enim personae non extendit se ad naturam: quia persona inferior et minus est potens quam natura in qua subsistit. Videtur quod per originem carnis peccatum originale a primo parente in posteros transire non possit. Articulus 1 Article 1 Utrum originale peccatum possit transire in posteros per originem carnis Whether original sin can pass into offspring by way of the flesh's origin? Ad primum sic proceditur. ![]()
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