On the Imputation of Adam's First Sin · §482

Man. Post. Cap. IX: proof 1 — through one man ≠ Adam's actual named

You use, as far as I can gather, four arguments. 1. By one man the Apostle understands the first man, namely Adam. Therefore by the sin which entered into the World through one man he understands Adam's first actual sin. I deny that it follows. For the Apostle does not say Adam's sin, but that through Adam sin entered into the World. He considers Adam as the cause of this sin, the World—that is, humans—as the subject: nor did he wish to teach who first sinned in the World (for Eve before Adam, and before her the devil, sinned) but that through Adam the corruption of sin was introduced into all humans.

Latin

Uteris, quantum colligere possum, quatuor argumentis. 1. Per unum hominem Apostolus intelligit primum hominem scilicet Adamum. Ergo per peccatum quod per unum hominem introiit in Mundum intelligit primum peccatum actuale Adami. Nego sequi. Non enim Apostolus dicit Adami peccatum, sed per Adamum peccatum introiisse in Mundum. Adamum considerat ut huius peccati causam, Mundum, id est, homines ut subiectum: nec docere voluit, quis primus in Mundo peccaverit (nam Adamo prior Eva, & hac prior diabolus peccavit) sed in omnes homines per Adamum introductam esse corruptionem peccati.

About this text

New English, free to read. Open any section below.

English follows the locked 1661 Saumur Latin of Capita I–XIV partial through Man. Post. Caput IX (eph-ho / eph-ho pantes) before eph-ho / eph-ho pantes, reconstructed from IA PDF page images with Vision OCR and pdftotext as check. No modern English was copied. Cap. IX deepen+ remain.

Catalogue & scope

IA deimputationepri00lapl. Densify: Capita I–XII + Caput XIV + Man. Post. Cap. II–VI through Cap. X Rom. 5:14 tip. Not whole Disputatio; Cap. X Rom. 5:14+ / ~494 pp Disputatio remain.

Witnesses

This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.