[617] S. Luke xvi. 9.
[618] See Origen, C. Cels. iv. 65-66; Athan. C. Gentes, 6-7; and cf. the index to S. Augustine s. v. malum. So far, however, as each individual identifies himself with sin, it becomes 'his nature': a false nature, obscuring the true, but never annihilating it; cf. Tertullian, de An. 41, 'Naturae corruptio alia natura est,' etc.; and Bernard, in Cant. Serm. 82. 2,—admirable passages.
[619] See in Mozley, Lectures, etc., x. p. 159.
[620] Cf. in explanation of this, the Preface, p. xviii.
[621] There is a fundamental mistake in the popular excuse for sensual sin—that it is 'natural.' The mistake lies in the idea that man's animal and spiritual natures are separable, that he can live as pure animal in one part of his life, and pure spirit in another. But as a fact man's life is only lived 'according to nature,' where every part of it is lived 'in flesh and in spirit': the spiritual motive must control the bodily organ. Only so are his acts really human. If he tries to act as a mere animal he becomes sinful. The evidence of this lies in the fact that while the physical nature of animals contains within itself the check on sensual indulgence, the check in man's case lies in his spiritual faculties. You can have a 'dissipated' man, i.e. a man whose bodily impulses are uncontrolled by will or spirit; you cannot have a 'dissipated' animal.
[622] It is not intended as a complete account, cf. Rom. ii. 14-15.
[623] In answer to the question whether Adam was formed perfect or imperfect τέλειος ἤ ἀτελής, Clement replies: 'They shall learn from us that he was not perfect [i.e. complete in development, τέλειος] in respect of his creation, but in a fit condition to receive virtue.' Clem. Alex. Strom. vi. 12. 96. Cp. Iren. c. haer. iv. 38.
[624] But we can recognize that before civilisation had developed the checks which society supplies against abrupt deterioration, collapse into savagery would have been much more rapid than it can be in a more developed state.
[625] Cf. Aubrey Moore's Evolution and Christianity (Oxford House Papers), pp. 32-3. 'The change which took place at the Fall was a change in the moral region; but it could not be without its effect elsewhere. Even the knowledge of nature becomes confused, without the governing truth of the relation of man to God. The evolution which should have been the harmonious development of the whole man, is checked and impeded in one part, and that the highest part of his nature. And therefore, in spite of all the physical and intellectual advance which man has made, he is always and everywhere the worse for the Fall. However great his development has been, it is still a retarded development, a development slower than it need have been, less regular and less sure than God meant it to be.'
[626] Aug. De gen. ad litt. vi. 36, 'Mortalis erat conditione corporis animalis.'