CHAPTER XX
argument there and the one here move toward the same conclusion, they differ in the following respect: The one I have given in this treatise shows that, by means of a virgin conception, God should produce a just man (and only a just man) from the substance of the Virgin even if she were sinful--for sin is nowhere in the nature of man except in the will. And the other argument shows that even if sin pervaded the essence of the Virgin, nevertheless by means of faith the Virgin was able to become free from sin (in regard to the sinlessness of such a conception). And in the argument I have presented in this treatise all necessity of death, travail, and corruption of every kind is clearly excluded from the man bom of the Virgin; but in the Cur Deus Homo a question concerning His necessity of dying seems to arise--though if someone closely examines the argument there, he will see that it is sufficient to handle this question. And so from these two arguments we see clearly that it was only because of His holy will/and not because of any necessity/ that bur Lord and Redeemer underwent all the things which He suffered.
CHAPTER XX
That He Who Was Born of the Virgin Had Original Justice in Place of Original Sin Now I think that I have adequately shown what I set out to prove concern ing original sin, namely how it could not be transmitted from His ancestors to the man conceived from the Virgin. And I have shown that reason requires that He ought rather to be created happy and just. Since that just man was born from a just Father with respect to His divine nature and from a just mother with respect to His human nature (as we say), it is fitting to maintain that He had an original justice in the place of that original injustice which all other sons of Adam have at their origin.
v-.j y '• ,.v :
> - ' . • . J. i V • \n.t:v" y. .; yy:'