Chapter 096 - The Dominion Which Belonged to Man in the State of Innocence

Man in a state of innocence governed the lower animals, which were all subject to him, their disobedience being part of the punishment of sin. For as matter is for form, so the less perfect things give way, in use, to the more perfect; thus plants make use of earth, animals of plants, and man of plants and animals. On this account it is lawful to hunt wild animals; for in so doing man appropriates that which belongs to him by nature. Moreover, it is evident that by the order of Divine Providence the inferior are governed by the superior; and man is made to the image of God. Finally, although the lower animals have some participation in the gift of prudence with regard to particular actions, man possesses universal prudence, from which depends all that pertains to activity; and since that which is by participation is subject to that which is by essence, and universal, the subjection of the animal creation is according to nature.

For there are four things to be considered in man, viz. reason, by which he is associated with the angels; the sensitive faculties, which he shares with the lower animals; natural functions, which he possesses in common with plants; and the body, which he shares with inanimate things. Hence man does not rule over the angels but only over things which are less to the image of God than himself; and the sensitive faculties are subject to his command, while the natural functions and the body are subject to him, not as commanding, but as using them.

Some disparity would always have existed among men in regard of age and sex; and there might also have been some inequality of mind and body, since in virtue of free will some might make more progress than others. Neither was the human body exempt from the laws of Nature, but received help from food and the diverse dispositions of its environment; so that some would naturally be larger than others, more beautiful or more robust; yet not so as to imply defect of body or soul in those who were surpassed by others.

Nor would man in his original state have had despotic power over other men, as though the interest of the governed were secondary to that of the governor; for such dominion is grievous; and it is a hardship for one to be required to give up to another the good which is properly his own. Such sufferings are incompatible with a state of innocence, but authority would have existed, directed to the good of the governed, and to the general good; for man is a social being, and social life cannot exist unless some preside over the good of the many. It is evident, also, that if one possessed superior justice or science, such gifts ought to be utilized for the benefit of others.