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[1518] cf. Summa Theol., Ia, q. 63, a. 1;
Ia IIae, q. 21, a. 1, 2.
[1519] cf. ibid., Ia IIae, q. 88, a. 1 ad
1.
[1520] Denz., no. 788; cf. Dict. theol.
cath., "Peche originel, dans l'Ecriture, chez les
Peres et les theologiens. Les a, affirmations de
l'Eglise en face du naturalisme contemporain," col.
275-606; J. B. Frey, "L'etat originel et
la chute de l'homme d'apres les juives au temps de
Jesus-Christ," in Revue de Sc. phil. et theol.
(1911), pp. 507-45; F. Prat, La theol.
de S. Paul (7th ed.), pp. 252-64; M. J.
Lagrange, Ep. aux Rom. (1916), pp.
104-13
[1521] Denz., no. 2123
[1522] Gen. 2:17; 3:6
[1523] Ecclus. 25:33
[1524] Wisd. 2:24.
[1525] Rom. 5:19; cf. I Cor. 15:21 ff.;
I Tim. 2:1, f.; John 8:44; Apoc.
12:9.
[1526] cf. Rouet de Journel, op. cit., Index
theol., nos. 298-302, for many passages from the
Latin and Greek Fathers; also following article on the
existence of original sin in Adam's posterity
[1527] Summa Theol., IIa IIae, q. 163, a.
1. ff.
[1528] Ibid., a. 3; cf. Bossuet, Elevations sur
les mysteres, 6e semaine, 5e elevation
[1529] Ecclus. 10:15; Tob. 4:14
[1530] Wisd. 10:1 f.
[1531] Denz., no. 776; cf. Council of Trent,
Denz., no. 815; for Baius' teaching, ibid.,
no. 1065; for Jansenism, ibid., no. 1298
[1532] Denz., no. 789; Rom. 5:12; cf.
Card. Billot, De personali et originali peccato (4th
ed., 1910), pp. 160 ff.
[1533] Denz., nos. 711, 790 f., 795
[1534] Ibid., nos. 101, 174f., 795.
[1535] Ibid., nos. 790, 795.
[1536] Ibid., no. 532
[1537] Ibid., nos. 102, 410, 532,
753, 791
[1538] Ibid., no. 534
[1539] Ibid., no. 1048
[1540] Ibid., no. 1047
[1541] Ibid., no. 410
[1543] Ibid., nos. 321, 410, 464, 693
[1544] Ibid., no. 1049
[1545] Ibid., nos. 1526, 3049
[1546] Ibid., nos. 101 f., 329, 348,
790 f., 3026
[1547] Ibid., nos. 388, 413
[1548] Ibid., no. 102
[1549] Ibid., no. 175.
[1550] Gen. 3:14-24
[1551] John 14:4.
[1552] Ps. 50:7
[1553] Denz., no. 792
[1554] Ecclus. 25:33
[1555] Gen. 17:14; Rom. 4:11; cf. Summa
Theol., IIIa, q. 70; Dict. theol. cath.,
art., "Circumcision." St. Augustine, De civitate
Dei, Bk. XVI, chap. 27. Many modern exegetes
see in circumcision only a sign of a compact or of
friendship between God and Israel. But we read in the
Scriptures, Abraham "received the sign of
circumcision, a seal of the justice of the faith....;
that he might be the father of all them that believe,
being circumcised, that unto them also it may be reputed
to justice" (Rom. 4:11). Thus, as St. Thomas
says, "grace was conferred in circumcision, not by
virtue of circumcision, but by virtue of the passion of
Christ, whose sign was circumcision" (Summa theol-,
IIIa, q. 70, a. 4).
[1556] Matt. 1:21
[1557] John 1:29
[1558] Ibid., 3:5
[1559] cf. St. Thomas, Commentarium in Ep. ad
Ephesios, 2:3
[1560] cf. St. Thomas, Commentarium in Ep. ad
Romanos, 5:12.
[1561] According to the Latin Fathers and many
Catholic doctors, the Greek is translated in quo, that
is, in Adam; according to the Greek Fathers and some
recent writers the rendering is eo quod or "because."
From the context the meaning is still that sin and death
were transmitted to us through Adam, especially from v.
12 and v. 19. cf. Bossuet, Defense de la
tradition et des SS. Peres, VII, chap.
12-20.
[1562] Rom. 5:19
[1563] Rom. 5:12, 16, 18f
[1564] Ibid., v. 14
[1565] Denz., no. 790
[1566] cf. St. Thomas, Commentarium in Ep. ad
Romanos, 5:12-20, for solution of the Pelagian
objections; cf. also M. 1. Lagrange, Epitre aux
Romains (1916), pp. 104-13 F. Prat, La
theologie de S. Paul, I, 253 ff.; Dict.
theol. cath., art. "Peche originel", 1. M.
Voste, Studia paulina (1928), pp. 75, 84.
[1567] Ezech. 18:20; Deut. 24:16
[1568] Rouet de Journel, op. cit., Index theol.,
nos. 302 ff.; ibid., no. 92
[1569] St. Irenaeus, Adversus heres., V, xiii,
3; Journel, op. cit., no. 255
[1570] Rouet de Journel, op. cit., no. 140.
[1571] Ibid., no. 183
[1572] Ibid., nos. 146, 286
[1573] Ibid., nos. 967, 1077, 1291
[1574] Ibid., nos. 1184 ff.
[1575] cf. Dict. theol. cath., art. "Le peche
originel," col. 353: "S. Jean Chrysostom
proclame la necessite absolue du bapteme pour avoir art d
l'heritage Celeste"; cf. De poenitentia, hom. I,
4, PL, XLIX, 282 ff.
[1576] cf. Rouet de Journel, op. cit., no.
1899 (Contra Julianum, II, chap. 10; VI,
67f.; Contra Julianum op. imp., 1, 27, 29,
49; II, 87, 119; V, 48, 64; VI,
36; De civitate Dei, XXII, chap. 22,
1-3).
[1577] Denz., nos. 101 f.
[1578] Ibid., no. 126
[1579] Ibid., nos. 129-42
[1580] St. Thomas, Contra Gentes, Bk. IV,
chap. 52
[1581] Rom. 5:12-21
[1582] Summa Theol., Ia IIae, q. 81, a. 1.
[1583] Ibid., cf. Dict. theol. cath., "Peche
originel," col. 478
[1584] Rom. 5:12-21
[1585] Denz., no. 1796
[1586] cf. Summa Theol., IIIa, q. 1, a. 3
ad 3.
[1587] Ibid., Ia, q. 100, a. 1.
[1588] Denz., no. 789; cf. Card. Billot, De
peccato originali
[1589] cf. P. E. Hugon, Tract. theologici
(1926), I, 808-18
[1590] Summa Theol., la, q. 100, a. 1
[1591] Ibid.; thus Adam was the head of elevated
nature by some divine decree and therefore, if Adam had
not sinned, he would have transmitted to us original
justice; if he sinned he would transmit to us the
privation of this justice. It is not necessary that Adam
should have consented to this decree. He knew the
decree, and that was sufficient. His knowledge of moral
and religious matters certainly included something as
important as this both to himself and the whole human
race. In the same way a man who loses his fortune and his
hereditary title knows he is losing these things for
himself and for his children. Hence original sin is
voluntary only with regard to Adam's will inasmuch as he
was the head of elevated nature, and the sin passes on to
his posterity, not as a demerit, but as a consequence
transmitted to nature Under this aspect, therefore,
original sin is the least of all sins because it has the
least amount of voluntarium.
[1592] Denz., nos. 776, 792
[1593] Ibid., nos. 1065, 1298
[1594] Ibid., no. 792
[1595] Ibid., nos. 788, 793
[1596] Ibid., no. 793
[1597] Ibid., no. 790
[1598] cf. Acta Concilii Vaticani, Collectio
Lacensis, VII, 517, 549
[1599] cf. St. Augustine, De nuptiis et
conceptione, Bk. I, chap. 24, no. 27; chap.
26, no. 29; Journel, op. cit., nos. 1872
f., 1877; De peccat, meritis et remiss., II,
chap. 28, no. 46; Journel, op. cit., no.
1726
[1600] cf. Dict. theol. cath., art.
"Augustin," cols. 2933, 2935 f.;
Tixeront, Hist. dogm., II, 463 ff.
[1601] St. Anselm, De conceptu virginali, chaps.
23, 27
[1602] Ibid., chap 23
[1603] Summa Theol., Ia IIae, q. 82. a. 3.
[1605] St. Thomas, De malo, q. 4, a. 2.
[1606] Summa Theol., Ia IIae, q. 83, a. 2
ad 4.
[1607] cf. Dict. theol. cath., art. "Justice
originelle."
[1608] Summa Theol., Ia, q. 95, a. 1; q.
100, a. 1 ad 2
[1609] St. Thomas, De malo, q. 4, a. 1.
[1610] Summa Theol., Ia, q. 100, a. 1. ad
2.
[1611] D. Soto, De natura et gratia, I, 5.
[1612] cf. Summa Theol., Ia IIae, q. 82, a.
4
[1613] Ibid., Ia IIae, q. 83, a. 2
[1614] Ibid., a. 3 f
[1615] cf. ibid., Ia IIae, q. 85, a. 1-4
[1616] Denz., no. 174
[1617] Ibid., no. 788
[1618] Ibid., no. 793
[1619] Summa Theol., Ia IIae, q. 85, a. 3
[1620] Ibid., a. 1; q. 63, a. 1
[1621] Ibid, q. 85, a. 3
[1623] cf, Billuart, De gratia, diss. II, a. 3
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