SECOND ARTICLE [I, Q. 98, Art. 2]
Whether in the State of Innocence There Would Have Been Generation by
Coition?
Objection 1: It would seem that generation by coition would not have existed in the state of innocence. For, as Damascene says (De Fide Orth. ii, 11; iv, 25), the first man in the terrestrial Paradise was "like an angel." But in the future state of the resurrection, when men will be like the angels, "they shall neither marry nor be married," as is written Matt. 22:30. Therefore neither in paradise would there have been generation by coition.
Obj. 2: Further, our first parents were created at the age of perfect development. Therefore, if generation by coition had existed before sin, they would have had intercourse while still in paradise: which was not the case according to Scripture (Gen. 4:1).
Obj. 3: Further, in carnal intercourse, more than at any other time, man becomes like the beasts, on account of the vehement delight which he takes therein; whence contingency is praiseworthy, whereby man refrains from such pleasures. But man is compared to beasts by reason of sin, according to Ps. 48:13: "Man, when he was in honor, did not understand; he is compared to senseless beasts, and is become like to them." Therefore, before sin, there would have been no such intercourse of man and woman.
Obj. 4: Further, in the state of innocence there would have been no corruption. But virginal integrity is corrupted by intercourse. Therefore there would have been no such thing in the state of innocence.
On the contrary, God made man and woman before sin (Gen. 1, 2). But nothing is void in God's works. Therefore, even if man had not sinned, there would have been such intercourse, to which the distinction of sex is ordained. Moreover, we are told that woman was made to be a help to man (Gen. 2:18, 20). But she is not fitted to help man except in generation, because another man would have proved a more effective help in anything else. Therefore there would have been such generation also in the state of innocence.
I answer that, Some of the earlier doctors, considering the nature of concupiscence as regards generation in our present state, concluded that in the state of innocence generation would not have been effected in the same way. Thus Gregory of Nyssa says (De Hom. Opif. xvii) that in paradise the human race would have been multiplied by some other means, as the angels were multiplied without coition by the operation of the Divine Power. He adds that God made man male and female before sin, because He foreknew the mode of generation which would take place after sin, which He foresaw. But this is unreasonable. For what is natural to man was neither acquired nor forfeited by sin. Now it is clear that generation by coition is natural to man by reason of his animal life, which he possessed even before sin, as above explained (Q. 97, A. 3), just as it is natural to other perfect animals, as the corporeal members make it clear. So we cannot allow that these members would not have had a natural use, as other members had, before sin.
Thus, as regards generation by coition, there are, in the present state of life, two things to be considered. One, which comes from nature, is the union of man and woman; for in every act of generation there is an active and a passive principle. Wherefore, since wherever there is distinction of sex, the active principle is male and the passive is female; the order of nature demands that for the purpose of generation there should be concurrence of male and female. The second thing to be observed is a certain deformity of excessive concupiscence, which in the state of innocence would not have existed, when the lower powers were entirely subject to reason. Wherefore Augustine says (De Civ. Dei xiv, 26): "We must be far from supposing that offspring could not be begotten without concupiscence. All the bodily members would have been equally moved by the will, without ardent or wanton incentive, with calmness of soul and body."
Reply Obj. 1: In paradise man would have been like an angel in his spirituality of mind, yet with an animal life in his body. After the resurrection man will be like an angel, spiritualized in soul and body. Wherefore there is no parallel.