Lectio 3 — Translation
After the Apostle has shown what good things we have obtained through the grace of Christ, he now consequently shows from what evils we are freed through it. Concerning this he does three things. First, he shows that through the grace of Christ we are freed from the slavery of sin. Second, he shows that through His grace we are freed from the slavery of the law (Rom 7:1 “Do you not know, brethren…”). Third, he shows that through the grace of Christ we are freed from condemnation (chapter 8:1 “There is therefore now no condemnation…”).
Concerning the first he does two things. First, he shows that through the grace of Christ we are freed from past original sin. Second, he shows that being thus secured we are guided against future sins (“What then shall we say…?”).
Regarding the first he does two things. First, he treats of the process of sin. Second, of the process of grace destroying sin (“But not as the offense…”).
Regarding the first he does two things. First, he proposes the process of sin. Second, he explains it (“Until the law…”).
Again, he first proposes the process of sin, and second shows its universality (“and so unto all…”).
First he shows the origin of sin; second, the origin of death (“and through sin death…”).
He says therefore first that through Christ we have received reconciliation. For reconciliation proceeds into the world through Christ just as through one man, namely Adam, sin entered into this world. As is said in 1 Corinthians 15:22: “As in Adam all die, so also in Christ shall all be made alive.”
Here it must be considered that the Pelagian heretics, denying that original sin is in infants, said these words of the Apostle should be understood of actual sin. According to them, sin entered the world through Adam insofar as all who sin imitate Adam’s sin, according to Hosea 6:7: “They like Adam transgressed the covenant.”
But as Augustine says against them, if the Apostle were speaking here of the entrance of actual sin through imitation, he would not say that sin entered the world through a man, but rather through the devil whom sinners imitate, according to Wisdom 2:24: “Through the envy of the devil death entered the world.”
Therefore it must be understood that through Adam sin entered this world not only by imitation but also by propagation, that is, through the corrupted origin of the flesh, according to Ephesians 2:3: “We were by nature children of wrath,” and Psalm 50:7: “Behold, I was conceived in iniquities.”
But it seems impossible that sin should be transmitted from one to another through the origin of the flesh. For sin is in the rational soul, which is not transmitted through bodily origin, both because the intellect is not the act of a body and therefore cannot be caused by bodily seed, as the Philosopher says in On the Generation of Animals, and also because the rational soul is a subsistent thing, having operation of itself and not corrupted when the body is corrupted; hence it is not generated with the body like other forms but is created by God. Therefore it seems that sin, which is an accident of the soul, cannot be transmitted through bodily origin.
To this it is reasonably answered that although the soul is not in the seed, there is nevertheless in the seed a power disposing the body to receive the soul, and when the soul is infused it is conformed to the body in its own way, because whatever is received is received according to the mode of the recipient. Hence we see that children resemble their parents not only in bodily defects — as a leper begets a leper — but also in defects of soul — as an irascible man begets an irascible child, and the mentally disordered from the disordered are born. For although the foot subject to gout is not in the seed, nor the soul subject to anger, nevertheless there is in the seed a formative power of bodily members and a disposition toward the soul.
Yet a difficulty remains, because defects drawn from corrupted origin do not seem to have the character of guilt. They merit not punishment but rather compassion, as the Philosopher says of one born blind. This is because guilt must be voluntary and within the power of the one to whom it is imputed. Therefore if a defect comes to us through the origin of the first parent, it seems to have the character of punishment rather than fault.
Therefore it must be said that just as actual sin is the sin of a person, because it is committed by the person’s will, so original sin is the sin of nature, because it was committed by the will of the principle of human nature.
For just as the various members of the body are parts of one person, so all men are parts and as it were members of human nature. Hence Porphyry says that by participation in the species many men are one man.
We see that an act of sin performed by a member, such as a hand, is not imputed to the will of the hand but to the will of the whole man. Likewise from the will of Adam, who was the principle of human nature, the disorder of nature has the character of guilt in all to whom it reaches insofar as they are capable of guilt.
Thus as actual sin is transmitted to members through a personal act, so original sin is transmitted to individuals through the act of nature, namely generation. As human nature is transmitted through generation, so also the defect of nature resulting from the sin of the first parent is transmitted.
This defect is the lack of original justice, which was divinely bestowed on the first man not only as an individual but as the principle of human nature so that he might transmit it to posterity. Therefore by losing original justice through sin he transmits its loss to his descendants, having the character of guilt for the reason already stated.
Hence it is said that in the process of original sin the person infected nature — Adam by sin corrupted human nature — but afterward corrupted nature infects the person, because the defect of nature is imputed as guilt to the one born on account of the will of the first parent.
From this it is clear that although the first sin of the first parent is transmitted to descendants, other sins of his or of others are not transmitted, because only the first sin removed the good of nature which was to be transmitted by origin, whereas other sins remove personal grace which does not pass to descendants.
Thus although Adam’s sin was forgiven by his repentance (Wisdom 10:2), his repentance could not remove the sin of posterity because it was a personal act.
Therefore there is only one original sin, because only the defect following the first sin is derived by origin. Hence the Apostle says “sin” in the singular — “through one man sin entered the world.”
Sometimes it is called “sins” (Psalm 50:7) because it virtually contains many sins insofar as from the corruption of concupiscence we are inclined to many sins.
It may seem that original sin entered through Eve rather than Adam since she sinned first (Sirach 25:33). The Gloss answers in two ways: first, Scripture traces genealogies through men; second, because woman was taken from man.
Better still, because original sin is transmitted with nature, and nature is transmitted through the active power of the man with the woman supplying matter, therefore sin is traced to Adam. If Adam had not sinned, Eve’s sin would not have been transmitted. For this reason Christ did not contract original sin because He took flesh from a woman without male seed.
The Apostle next mentions the entrance of death: “and through sin death entered the world,” according to Wisdom 1: “Injustice is the acquisition of death.”
It might seem death is natural because the body is composed of contraries. It must be said that human nature can be considered in two ways. According to intrinsic principles, death is natural. But according to original justice provided by divine providence — whereby the mind was subject to God, lower powers to reason, body to soul — man was preserved from corruption. When man turned away from God, he lost this preserving power and thus incurred death.
Then he shows the universality: “and so death passed to all,” because through corrupted origin all contract the necessity of dying. “In whom all sinned” can mean in Adam all sinned because they were in him as in their origin.
Christ, however, was in Adam only according to bodily substance, not seminally, because His conception was by the Holy Spirit. Therefore we receive both nature and sin from Adam, but Christ received nature without sin.
It may be objected that the baptized do not transmit original sin. He answers that baptism removes original sin in the soul but the infection remains in the flesh; and since generation is according to the flesh, the oldness of Adam is transmitted.
Lectio 4 — Translation
After the Apostle has shown the origin of sin and death, he now clarifies what he said. First he clarifies the statement; second the comparison (“Therefore as…”); third he explains the comparison (“who is a figure of the one to come”).
He had said that sin and death passed to all. According to Augustine, he shows this by the fact that even under the law sin remained, as though the law could not remove it.
He first shows this regarding sin. He says: all sinned in Adam because even the law did not remove sin. “Until the law,” that is even under the law, sin was in the world — whether understood of the natural law or the Mosaic law, and whether of original or actual sin.
Original sin is in a child until the use of reason. Nor does it cease when natural law comes but increases by actual sin, since no one is perfectly just.
If understood of the Mosaic law, both original and actual sin remained before and under the law. Although the law did not remove sin, it made sin known; hence he adds, “sin was not imputed.”
Under natural law, original sin in infants is not imputed among men though it is before God. Under the Mosaic law, some sins were not counted before the law because they were not yet explicitly prohibited.
Then he treats death: although sins were not imputed before the law, death reigned from Adam to Moses — not only over those who sinned actually but even over those who did not sin in the likeness of Adam’s transgression, namely children.
This can be understood of spiritual death or bodily death, which shows sin existed even when not imputed.
Ambrose explains differently, referring only to actual sin before the Mosaic law, saying men did not think God punished sins, so they sinned freely.
From both explanations a third can be formed, more in accord with the Apostle: sin existed before the law though not clearly recognized, and bodily death proves its presence, especially original sin, since death is its effect.
Therefore death reigned even over those without personal sin, showing that the likeness of Adam’s sin was present in them by origin.
Then he says “who is a figure of the one to come,” meaning Adam is a type of Christ, though by contrast: as sin and death came through Adam, so righteousness and life through Christ. There are further likenesses: Adam formed without intercourse, Christ conceived of a virgin; Eve from Adam’s side, and from Christ’s side flowed blood and water signifying the sacraments by which the Church is formed.
Lectio 5 — Translation
After the Apostle has set forth the entrance of sin into this world, he now treats of the progress of grace that abolishes sin. Concerning this he does two things. First, he shows how through the grace of Christ the sin that entered the world through one man is removed. Second, he shows how through the grace of Christ the sin that had abounded when the law came is removed, where he says, “But the law entered in,” and so forth.
He shows that through the grace of Christ the sin introduced into the world by Adam is removed by comparing the grace of Christ with the sin of Adam, namely because the grace of Christ is more powerful for good than the sin of Adam is for evil. Concerning this he does two things. First, he compares the causes themselves, namely the grace of Christ with the sin of Adam. Second, he sets forth their comparison as to effects, where he says, “And not as by one,” and so forth.
Concerning the first he does two things. First, he proposes the comparison. Second, he explains it, where he says, “For if by the offense of one,” and so forth.
He says therefore first: it has been said that Adam is a type of the one to come, but not as the offense, and so on — as if to say: it must not be thought that the offense of Adam has as much efficacy as the gift of Christ. The reason is this: because sin proceeds from the weakness of the human will, whereas grace proceeds from the immensity of the divine goodness, which is clearly to be preferred to the human will, especially when weak. And therefore the power of grace exceeds every sin. Hence David said: “Have mercy on me, O God, according to your great mercy.” And for this reason the word of Cain is justly rejected, who said (Genesis 4:13): “My iniquity is greater than that I may deserve forgiveness.”
Then when he says, “For if by the offense of one,” he explains what he had said, namely that the gift of grace exceeds the offense of Adam, saying: if by the offense of one, namely Adam, many died — that is, if through the offense of Adam sin and death passed to many others, because to all who sinned in him — much more the grace of God and the gift, that is, the gratuitous gift of God (taking “and” in an explanatory sense). Or “grace of God” refers to the remission of sin, as above: “justified freely by his grace,” and “gift” refers to goods added beyond the remission of sins, as Psalm 68:19 says according to another reading: “The Lord gave gifts to men.”
Much more, I say, this grace and these gifts have abounded in many. For the more powerful something is, the more it can extend itself to many. But the sin of Adam extended to many, which is proven by death. Hence he says pointedly that “by the offense of one many died,” for death is evidence of original sin, as was said above. God said to Adam: “In whatever day you eat…” But the grace of God, which is stronger, extends much more widely, as Hebrews 2:10 says: “who brought many sons to glory.”
It should be noted that he says “abounded,” because the grace of God not only proceeded to many for the deletion of the sin introduced by Adam, but also to remove actual sins and to obtain many other goods. As 2 Corinthians 9:8 says: “God is able to make all grace abound in you.” For just as sin from one man abounded in many from the first suggestion of the devil, so also the grace of God through one man proceeded to many. Hence he adds pointedly: “in the grace,” that is, through the grace of the one man Jesus Christ. For thus grace is poured out by God into many so that they receive it through Christ, in whom all the fullness of graces is found, according to John 1:16: “From his fullness we have all received, grace upon grace.”
According to Augustine’s exposition, the word “many” here is not taken comparatively but absolutely; thus the comparison is this: if the offense of one Adam extended to many, much more the grace of one Christ extends to many.
But according to Ambrose, “many” is taken comparatively, so that the sense is that by the offense — that is, by the actual sin — of one, namely Adam, many, not all, died, namely by the death of sin, imitating Adam’s sin through idolatry, as explained above. Wisdom 13:10 says of idolaters: “Unhappy are they, and their hope is among the dead.” And much more the grace of God abounded in more — namely more than among idolaters who sinned in the likeness of Adam — because not only are their sins taken away through the grace of Christ, but also the sins of those who remained in faith in the one God. As Micah says: “He will cast all our sins into the depths.”
Then when he says, “And not as by one,” he compares the grace of Christ with the sin of Adam as to effect, because not only does each overflow into many, but also the grace of Christ has a greater effect than the sin of Adam. Concerning this he does three things. First, he proposes what he intends. Second, he explains it (“For judgment…”). Third, he proves it (“For if by one…”).
He says therefore first: not only has it been said that the grace of Christ abounds more in many than the sin of Adam, but also that it produces a greater effect in them. And this is what he says: “And not as by one sin, so also the gift,” as if to say: not so great an effect follows in many from the one sin of Adam as follows in many from the gift of Christ’s grace. For the effect of a more powerful cause is more powerful. Since grace is more powerful than the sin of Adam, it follows that it produces a greater effect.
Then when he says, “For judgment,” he explains what he said, saying: judgment — that is, divine punishment — proceeds indeed from one, namely the sin of the first parent, unto condemnation of all men, because in his sinning all sinned, as was said above that death passed to all in whom all sinned. But the grace of God, which is given through Christ, proceeds from many offenses — that is, not only from that one original sin but also from many actual sins — unto justification, that is, perfect cleansing. As 1 Corinthians 6:11 says: “Such were some of you; but you were washed, you were sanctified, you were justified.”
Then when he says, “For if by one,” he proves what he said, namely that the grace of Christ proceeds from many offenses unto justification. First he proves this from what follows; second from what precedes (“For as…”).
Here we must consider that in the foregoing comparison the Apostle does not set corresponding things of the same genus. For on the side of sin he sets condemnation, which pertains to punishment, but on the side of grace he sets justification, which pertains not to reward but rather to the state of merit. Thus the Apostle intends, by saying that sin brings condemnation, to show that grace brings justification.
He uses this reasoning: just as the condemnation of death proceeds from the sin of the first parent, so the reign of life proceeds from the grace of Christ. These correspond, but no one can attain the reign of life except through justice; therefore through the grace of Christ men are justified.
First he sets forth the premises; second he draws the intended conclusion (“Therefore as…”).
He sets forth the first proposition saying: if by the offense of one man death reigned through one man — because, as was said above, through one man sin entered and through sin death — much more shall men reign in life, namely eternal life, through the one Jesus Christ, who says (John 10:10): “I came that they may have life and have it abundantly,” sharing in the eternity of life, which abundance is signified here by reigning. Hence it is said in Revelation 20:4 that they will reign with Christ.
He indicates the minor premise by inserting: “receiving abundance of grace and of the gift and of righteousness,” as if to say: men cannot reach the reign of life unless they receive these. Thus “grace” refers to the remission of sin, which no merits precede and therefore is wholly grace — for if by works, it is no longer grace, as he says later. “Gift” refers to gifts of grace by which men are advanced in good. “Righteousness” refers to rectitude of works, as 1 Corinthians 1:30 says: “who became for us righteousness.”
Then when he says, “Therefore as,” he draws the intended conclusion: just as through the offense of one Adam divine judgment proceeded to all men who are carnally born from him unto condemnation of death, so through the justice of one, namely Christ, divine grace proceeded to all men unto justification of life, that is, which leads to life.
But this seems false, since not all are justified through Christ as all die through Adam. It must be said that just as all who are born carnally from Adam incur condemnation, so all who are reborn spiritually through Christ obtain justification of life, because, as John 3:5 says, unless one is born again of water and the Spirit he cannot enter the kingdom of God.
It can also be said that Christ’s justification extends to all as to sufficiency, though as to efficacy it proceeds only to the faithful. Hence 1 Timothy 4:10: “Savior of all men, especially of believers.”
From this we should understand that just as no one dies except through Adam’s sin, so no one is justified except through Christ’s justice, which is through faith in him. Men believed in him not only after his incarnation but also before — they believed he would come, just as we believe he has come. Thus the faith is the same.
Thus it has been shown that the grace of Christ proceeds to the justification of many from what follows, namely from the reign of life.
Next, when he says, “For as,” he proves the same from what precedes. Causes are like their effects. The disobedience of the first parent, which has the character of injustice, constituted many sinners; therefore the obedience of Christ, which has the character of justice, constitutes many just. This is what was said above, that grace proceeds to all unto justification.
But it seems doubtful that through the disobedience of one many were made sinners. For his first sin seems to have been pride rather than disobedience, since “pride is the beginning of all sin.” It must be said that pride makes men turn away from God because its first element is not wanting to be subject to divine command, which pertains to disobedience. Thus the first sin is called disobedience according to the interior movement of pride by which he chose to act against God’s command.
Hence the Lord reproves his disobedience in Genesis 3:17: “Because you listened to the voice of your wife and ate…”
The obedience of Christ is that by which, obeying the Father’s command, he endured death for our salvation, as Philippians 2:8 says: “He became obedient unto death.” Nor is it contrary that elsewhere it is said Christ died out of charity, because his obedience proceeded from love for the Father and for us.
It should be noted that through obedience and disobedience he shows that through one we are made sinners and through one justified, because legal justice — which is every virtue — consists in observing the commandments, which pertains to obedience; and legal injustice — which is every vice — consists in transgressing them, which pertains to disobedience.
Thus it is fittingly said that through obedience men are constituted just, and through disobedience sinners.
Comments
Post a Comment