corruption; and this is called incorruptibility of glory; because as
Augustine says (Ep. ad Dioscor.): "God made man's soul of such a
powerful nature, that from its fulness of beatitude, there redounds
to the body a fulness of health, with the vigor of incorruption."
Thirdly, a thing may be incorruptible on the part of its efficient
cause; in this sense man was incorruptible and immortal in the state
of innocence. For, as Augustine says (QQ. Vet. et Nov. Test. qu. 19
[*Work of an anonymous author], among the supposititious works of St.
Augustine): "God made man immortal as long as he did not sin; so that
he might achieve for himself life or death." For man's body was
indissoluble not by reason of any intrinsic vigor of immortality, but
by reason of a supernatural force given by God to the soul, whereby
it was enabled to preserve the body from all corruption so long as it
remained itself subject to God. This entirely agrees with reason; for
since the rational soul surpasses the capacity of corporeal matter,
as above explained (Q. 76, A. 1), it was most properly endowed at
the beginning with the power of preserving the body in a manner
surpassing the capacity of corporeal matter.

Reply Obj. 1 and 2: These objections are founded on natural
incorruptibility and immortality.

Reply Obj. 3: This power of preserving the body was not natural to
the soul, but was the gift of grace. And though man recovered grace
as regards remission of guilt and the merit of glory; yet he did not
recover immortality, the loss of which was an effect of sin; for this
was reserved for Christ to accomplish, by Whom the defect of nature
was to be restored into something better, as we shall explain further
on (III, Q. 14, A. 4, ad 1).

Reply Obj. 4: The promised reward of the immortality of glory differs
from the immortality which was bestowed on man in the state of
innocence.
_______________________

SECOND ARTICLE [I, Q. 97, Art. 2]

Whether in the State of Innocence Man Would Have Been Passible?

Objection 1: It would seem that in the state of innocence man was
passible. For "sensation is a kind of passion." But in the state of
innocence man would have been sensitive. Therefore he would have been
passible.

Obj. 2: Further, sleep is a kind of passion. Now, man slept in the
state of innocence, according to Gen. 2:21, "God cast a deep sleep
upon Adam." Therefore he would have been passible.

Obj. 3: Further, the same passage goes on to