angels were created in grace, for Augustine says (De Civ. Dei xii, 9):
"God at the same time fashioned their nature and endowed them with
grace." Therefore man also was created in grace.

_I answer that,_ Some say that man was not created in grace; but that
it was bestowed on him subsequently before sin: and many authorities of
the Saints declare that man possessed grace in the state of innocence.

But the very rectitude of the primitive state, wherewith man was
endowed by God, seems to require that, as others say, he was created
in grace, according to Eccles. 7:30, "God made man right." For this
rectitude consisted in his reason being subject to God, the lower
powers to reason, and the body to the soul: and the first subjection
was the cause of both the second and the third; since while reason was
subject to God, the lower powers remained subject to reason, as
Augustine says [*Cf. De Civ. Dei xiii, 13; De Pecc. Merit. et Remiss.
i, 16]. Now it is clear that such a subjection of the body to the soul
and of the lower powers to reason, was not from nature; otherwise it
would have remained after sin; since even in the demons the natural
gifts remained after sin, as Dionysius declared (Div. Nom. iv). Hence
it is clear that also the primitive subjection by virtue of which
reason was subject to God, was not a merely natural gift, but a
supernatural endowment of grace; for it is not possible that the
effect should be of greater efficiency than the cause. Hence Augustine
says (De Civ. Dei xiii, 13) that, "as soon as they disobeyed the
Divine command, and forfeited Divine grace, they were ashamed of their
nakedness, for they felt the impulse of disobedience in the flesh, as
though it were a punishment corresponding to their own disobedience."
Hence if the loss of grace dissolved the obedience of the flesh to the
soul, we may gather that the inferior powers were subjected to the
soul through grace existing therein.

Reply Obj. 1: The Apostle in these words means to show that there
is a spiritual body, if there is an animal body, inasmuch as the
spiritual life of the body began in Christ, who is "the firstborn
of the dead," as the body's animal life began in Adam. From the
Apostle's words, therefore, we cannot gather that Adam had no
spiritual life in his soul; but that he had not spiritual life as
regards the body.

Reply Obj. 2: As Augustine says in the same passage, it is not
disputed that Adam, like other just souls, was i