All the adversaries' opinions on the translate have been confuted; none of them can explain sin's propagation more safely or easily than we who defend the creation of souls
Article XV. All the adversaries' opinions on the translate have been confuted; none of them can explain sin's propagation more safely or easily than we who defend the creation of souls.
1. Those who hold the soul from a translate, not created and infused by God, must say either that it is educed from the seed's potency by matter's passive concurrence, or produced by the father's soul without the seed's matter — there is no middle. The first was confuted in Arts. III and XII. The second splits four ways: the father's soul produces the child's from its whole substance, or a part, or a spiritual seed, or nothing. I confuted the first in Art. XII, the second and the from-nothing case in Art. XIII, the spiritual seed in Art. XIV. So no traducian opinion stands that is not absurd and against sound philosophy.
2. No Traducian explains original sin's propagation more safely or easily than we who defend soul-creation. Meisner's argument, even limited, is weak. They say: if God creates and infuses the soul, original sin cannot pass into it, because an accident does not pass from subject to subject. But Arts. VI–VII showed how each part propagates without soul-traduction: the first by natural generation as hereditary right; the second negatively, by justice parents cannot confer; the third by a virtual disposition in the seed through body–soul sympathy. Soul-creation does not abolish sin's propagation — it best reconciles it.
3. Traducians who want the soul materially translated fall into worse absurdities: they make the soul divisible and corruptible, or give the parent creative power, or invent an inexplicable spiritual seed. Safer and easier, with the catholic church and the sounder philosophers: God creates and infuses the soul, and original sin propagates as we have explained.
4. End of the Second Exercise. The Third follows — On Faith, Knowledge, and related questions.
Latin
ART. XV. Confutatas jam esse omnes sententias de traduce; item neminem ex isto numero posse tutius aut facilius explicare peccati propagationem, quam nos qui animarum creationem defendimus. 1. Qui putant animam esse ex traduce, & a DEO non creari & infundi, illi necesse habent asserere animam aut educi ex potentia seminis per concursum passivum materiae, aut produci ab anima patris absque concursu materiae seminis: nam inter haec duo nullum datur medium. Prior sententia a me confutata est, art. 3. & 12. Posteriorum modum loquendi in quatuor alios dispesce ac subdividere possumus: Si enim anima patris sine concursu materiae seminis producit animam filii, vel producit eam ex tota sua substantia, vel ex parte suae substantiae, vel ex semine quodam spirituali, vel ex nihilo: primum modum confutavi art. 12.; secundum art. 13.; tertium art. 14.; et quartum art. 13. unde concludo, nullam dari sententiam de traduce quae non sit absurda & contradicens principiis sanae Philosophiae. 2. Jam vero ostendendum est, neminem ex Traduciariis posse tutius aut expeditius explicare peccati originalis propagationem quam nos qui animarum creationem defendimus. Meisneri ratio etiam sic concepta & limitata parum efficax est. Dicunt enim: Si anima a DEO creatur & infunditur, non potest peccatum originale in eam transfundi a parentibus, quia accidens non transit a subjecto in subjectum. At nos supra ostendimus, art. 6. & 7., quomodo singulae partes peccati originalis propagentur absque traductione animae: prima per naturalem generationem tanquam jus haereditarium; secunda negative, per carentiam justitiae quam parentes conferre nequeunt; tertia per dispositionem virtualem in semine, mediante sympathia corporis & animae. Quare creatio animae non tollit, sed optime conciliat, peccati propagationem. 3. Contra, Traduciarii, dum animam materialiter traduci volunt, in majora absurda incidunt: aut enim animam faciunt divisibilem & corruptibilem, aut parenti virtutem creandi attribuunt, aut semen spirituale inexplicabile fingunt. Quare tutius & facilius est, cum Ecclesia Catholica & sanioribus Philosophis, animam a DEO creari & infundi, & peccatum originale propagari modo a nobis explicato. 4. Finis Exercitationis Secundae. Sequitur Exercitatio Tertia, De Fide, Scientia, &c.
About this text
Robert Baron, Philosophia Theologiae Ancillans (Philosophy in Service to Theology): the first exercise, on being and essence, and the second, on the origin of the soul and the spread of sin — newly rendered from Latin. Later exercises are not in this volume.
English follows locked 1658 Oxford Latin. Prima Art. I-XII from IA PDF leaves ~15-53. Secunda Art. I-XV from PDF leaves 56-107 / printed pp.54-105 (tess+pdftotext+DjVu). No modern English copied. Exercitatio Tertia+ remain.
Catalogue & scope
Wing B887. IA bim_early-english-books-1641-1700_philosophia-theologi-an_baron-robert_1658. Exercitatio Prima Art. I-XII; Exercitatio Secunda Art. I-XV (De origine animae & propagatione peccati). Not whole Philosophia (213 pp). Exercitatio Tertia+ remain.
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