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Library / Commentaries and Disputations on Genesis, Volume I

Book Five — the state of innocence

QUESTION V. Whether in the state of innocence the descendants of Adam would have had innate knowledge

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QUESTION V. Whether in the state of innocence the descendants of Adam would have had innate knowledge.1

QUAESTIO V. An in statu innocentiae posteri Adae innatam habuissent scientiam.

Sed videamus, utrum posteri Adae, si status ille innocentiae mansisset, nati fuissent cum scientia rerum omnium, similiter ut ipse Adam omnium rerum scientia excellens creatus est. Ad hanc quaestionem respondemus: In statu innocentiae posteros Adae non fuisse nascituros cum scientia. De his enim quae supra naturam sunt, nisi temere loqui velimus, non est aliud affirmandum nisi quod vel in Sacris litteris proditum est, vel Ecclesiae auctoritate aut patrum testimonio suffultum, aut ratione aliqua vel necessaria vel certe admodum probabili munitum: sed nihil horum suppetit nobis ad probandum posteris Adae ingeneratum iri scientiam, ergo non est id affirmandum. Quinimo si rationem ipsam consulamus, ea nobis contrarium suadebit ac probabit, siquidem naturale homini est scientiam acquirere per sensus et experimenta: idcirco enim anima rationalis cum hoc corpore omnium sensuum, tam exteriorum quam interiorum instrumentis et praesidiis instructo, copulata est, ut eorum adminiculo doctrinas, quarum ex se ipsa expers est, comparare posset: hac enim re differt intellectus humanus ab Angelico.
But let us see whether the descendants of Adam, if that state of innocence had remained, would have been born with the knowledge of all things, just as Adam himself was created excelling in the knowledge of all things. To this question we answer: In the state of innocence the descendants of Adam would not have been born with knowledge. For concerning the things that are above nature, unless we wish to speak rashly, nothing is to be affirmed except what is either delivered in the Sacred Scriptures, or supported by the authority of the Church or the testimony of the Fathers, or fortified by some reason either necessary or at least quite probable: but none of these is at hand for us to prove that knowledge would be implanted in Adam's descendants; therefore this is not to be affirmed. Indeed, if we consult reason itself, it will persuade and prove to us the contrary, since it is natural to man to acquire knowledge through the senses and experiences: for this reason the rational soul has been joined with this body, furnished with the instruments and aids of all the senses, both exterior and interior, so that by their support it might procure the teachings of which it is of itself destitute: for in this the human intellect differs from the angelic.2
Quid, quod sicut posteri Adae non fuissent nati perfecta aetate, nec perfecta corporis magnitudine ac robore, ita nec essent nati perfecto animo et ratione, id est, cum scientia. Atque haec est opinio Hugonis, lib. 1 de Sacramentis, part. 6, et S. Thomae in prima parte, q. 101, contra quam duo possunt obiici. Unum est: ignorantiam accidisse homini ex culpa: sed in illo statu nati...
What of the fact that, just as Adam's descendants would not have been born at a perfect age, nor with a perfect size and strength of body, so neither would they have been born with a perfect mind and reason, that is, with knowledge? And this is the opinion of Hugh, in book 1 of On the Sacraments, part 6, and of St. Thomas in the first part, question 101—against which two things can be objected. One is: that ignorance befell man from his fault; but in that state [men would have been] born...3
...nati fuissent homines sine culpa, ergo sine ignorantia; cum scientia igitur. Alterum est: si Adam habuit ab initio scientiam rerum omnium, cur non eam similiter eius posteri habuissent? Ad priorem obiectionem respondemus, secundum Hugonem et Thomam, duplicem esse ignorantiam: alteram quam Theologi appellant purae negationis et nescientiam, quae quidem non ex culpa oritur, sed ex conditione naturae creatae, quae non potest omnia et quolibet tempore scire: quippe talis etiam inest in Angelis, neque enim illi omnia norunt: quid igitur mirum, si ea fuisset in posteris Adae a primo ortu? Alteram vero ignorantiam esse docent vitiosam et culpabilem, quae est privatio cognitionis eorum quae nosse debet homo vel simpliciter, vel aliquo certo tempore: huiusmodi autem ignorantia non fuisset in posteris Adae: nam licet nati fuissent ignorantes, non tamen earum rerum quas illa prima aetate scire eos oportebat aut decebat.
...men would have been born without fault, therefore without ignorance; with knowledge, then. The other is: if Adam had from the beginning the knowledge of all things, why would his descendants not likewise have had it? To the first objection we answer, according to Hugh and Thomas, that ignorance is twofold: one which the Theologians call [ignorance] of pure negation and nescience, which indeed does not arise from fault, but from the condition of created nature, which cannot know all things and at every time—for such is present even in the Angels, since not even they know all things: what wonder, then, if it had been in Adam's descendants from their first birth? But the other ignorance they teach to be vicious and culpable, which is the privation of the knowledge of those things which a man ought to know, either simply or at some certain time: but ignorance of this kind would not have been in Adam's descendants: for although they would have been born ignorant, yet not of those things which at that first age it behooved or befitted them to know.4
Ad posteriorem obiectionem respondendum est, multa fuisse in Adamo (quia is erat primus homo et parens et doctor humani generis) singularia et propria, quae non decebat illi esse cum aliis hominibus communia: cuiusmodi fuere, Adamum a solo Deo esse factum ex limo terrae, perfecta aetate et corporis statura, et potentem generandi prolem, atque ex ipso formatam esse mulierem. Sicut igitur haec propria fuere Adami, sic et illud, habere ab ortu suo rerum omnium scientiam. Sed quamvis posteris Adae scientia rerum non fuisset ingenita, eam tamen illi, cum ad aetatem discendo idoneam venissent, brevi, facile, perfecteque comparassent. Decem enim rebus vehementer illi ad capessendas doctrinas omnes fuissent adiuti: quibus rebus quia nos amisso illo statu misere caremus, propterea et pauci, et difficiliter, et tarde, atque imperfecte disciplinas humanas adipiscimur.
To the second objection it must be answered that there were in Adam (because he was the first man and parent and teacher of the human race) many singular and proper things which it was not fitting that he should have in common with other men: of which kind were, that Adam was made by God alone from the slime of the earth, at a perfect age and bodily stature, and able to generate offspring, and that woman was formed from him. As, therefore, these things were proper to Adam, so also was that—to have from his birth the knowledge of all things. But although knowledge of things would not have been innate to Adam's descendants, they would nevertheless have procured it briefly, easily, and perfectly when they had come to an age fit for learning. For by ten things they would have been mightily aided in grasping all the teachings: of which things, because, having lost that state, we are wretchedly deprived, therefore we attain human disciplines few [in number], with difficulty, slowly, and imperfectly.5
Sed quaenam erant decem illae res quibus posteri Adae ad comparandas omnes scientias praeclare instructi paratique accessissent? Prima res erat summa docilitas et habilitas ad discendum quodlibet sciendumque, propter admirabilem ingenii, memoriae ac iudicii excellentiam, et incredibilem discendi ardorem, verique noscendi cupiditatem. Secunda erat praestantia omnium sensuum, tam interiorum quam exteriorum, quorum ministerio atque adminiculo et velut aucupio mens humana utitur ad aucupandam et consequendam scientiam. Tertia, ingens copia optimorum doctorum, qui et ipsi rerum omnium scientia excellerent, et ad eam docendum alios aptissimi et accommodatissimi essent. Quarta, tanta vitae longitudo, quanta parandis tractandisque omnibus doctrinis non modo sufficeret, sed etiam longe superesset. Quinta, optima valetudo, robur corporis, firmitasque virium. Sexta, facilitas parandi abunde omnia quae ad victum et vestitum omnemque cultum vitae pertinent. Septima, magna opportunitas periclitandi vires, experiendique naturas, proprietates, affectiones, virtutesque animalium, stirpium, metallorum, la-...
But what were those ten things by which Adam's descendants would have approached, splendidly equipped and prepared, the procuring of all the sciences? The first thing was the highest docility and aptitude for learning and knowing anything, on account of the admirable excellence of intellect, memory, and judgment, and an incredible ardor for learning and desire of knowing the truth. The second was the excellence of all the senses, both interior and exterior, by whose service and support, and as it were fowling, the human mind makes use to hunt and attain knowledge. The third, a vast abundance of the best teachers, who would themselves excel in the knowledge of all things, and would be most apt and suited for teaching it to others. The fourth, such length of life as would not only suffice for procuring and handling all the disciplines, but would even far exceed [it]. The fifth, the best health, vigor of body, and firmness of strength. The sixth, ease of procuring abundantly all things that pertain to food and clothing and every appointment of life. The seventh, a great opportunity of testing the powers, and experiencing the natures, properties, affections, and virtues of animals, plants, metals, sto-...6
...pidum, denique rerum omnium naturalium, quae est origo et seminarium scientiae. Octava, perfecta moderatio animi, et omnium perturbationum sedatio, cunctorumque affectuum sub rationis imperium subiectio: itaque nihil tum maiori studio et cupiditate concupiscerent et consectarentur homines quam scientiam et virtutem. Nona, singularis quaedam et eximia erga homines in eo statu viventes providentia et cura Dei, eos miris modis ad pervestigandam et acquirendam rerum omnium cognitionem adiuvantis, vel per interiores illustrationes, vel per Angelos qui tunc homines familiariter visitassent. Decima et ultima, nulla id temporis homini ad insistendum doctrinarum studio a daemonibus impedimenta accidissent. Nunc autem daemon a studio bonarum artium et liberalium doctrinarum duabus de causis deducere homines conatur: tum quod ardens discendi studium hominem a plerisque vitiis et cupiditatibus rerum terrenarum vehementer abducit: tum quod veretur daemon ne qui honestis disciplinis comparandis sedulo dant operam, earum deinde usu ad praedicandam et illustrandam Dei gloriam, iuvandosque homines et ab erroribus (quorum daemon ipse sator et auctor est) liberandos, magno cum imperii sui quod in homines impios et improbos habet detrimento et exitio, conferant.
...[of] stones, and finally of all natural things, which is the origin and seedbed of knowledge. The eighth, perfect moderation of soul, and the calming of all disturbances, and the subjection of all the affections under the command of reason: so that men would then crave and pursue nothing with greater zeal and desire than knowledge and virtue. The ninth, a certain singular and exceptional providence and care of God toward men living in that state, helping them in wondrous ways to investigate and acquire the knowledge of all things, whether through interior illuminations, or through the Angels who would then have familiarly visited men. The tenth and last, that at that time no impediments would have befallen man, from the demons, to his persevering in the study of the disciplines. But now the demon strives for two reasons to draw men away from the study of the good arts and liberal disciplines: both because an ardent zeal for learning vehemently draws a man away from most of the vices and desires of earthly things; and because the demon fears that those who diligently give their effort to procuring the honorable disciplines may afterward, by the use of them, contribute to the proclaiming and illustrating of the glory of God, and the helping of men, and their freeing from the errors of which the demon himself is the sower and author—to the great detriment and ruin of his own dominion, which he holds over impious and wicked men.7

Translator’s notes

  1. Question divider opening the fifth and last question of the disputation on Adam's knowledge. ↩
  2. Pererius's answer to Question V: Adam's posterity would NOT have been born with knowledge, since human knowledge is naturally acquired through the senses (unlike the angelic intellect). Methodological rule for things above nature: affirm only what Scripture, Church, Fathers, or reason supports. ↩
  3. Argument from analogy (not born at perfect age/size, so not with knowledge); the opinion of Hugh of St. Victor (De Sacr. I.6) and Aquinas (ST I q.101). Two objections introduced; the first (ignorance came from sin) continues to next page (catchword 'nati'). ↩
  4. Marginal gloss: 'Duae obiectiones. Qualis ignorantia fuisset in statu innocentiae' (two objections; what kind of ignorance there would have been in the state of innocence). Answer to objection 1: twofold ignorance—pure nescience (natural, even in angels) versus vicious/culpable ignorance (which would not be present). ↩
  5. Answer to objection 2: Adam's having knowledge from birth was singular to him (as was being made from clay by God alone, etc.); his posterity would acquire knowledge easily, aided by ten things (now lost to us). ↩
  6. Marginal gloss: 'Decem res quibus homines in statu innocentiae ad comparandam scientiam fuissent adiuti' (the ten things by which men in the state of innocence would have been aided in acquiring knowledge). The first seven of the ten aids enumerated. Continues to next page (catchword 'lapidum'). ↩
  7. The last three of the ten aids (8th moderation of soul; 9th God's providence by inner illuminations and angelic visits; 10th absence of demonic impediments). The two reasons the demon now draws men from study. This concludes Question V and the whole disputation on Adam's knowledge. ↩