high and extraordinary condition of human nature, not only has Reason
entire mastery over Passion wherever she finds it astir, but Passion
cannot stir in the first instance, without Reason calling upon it to
do so. In this case the torpor of the will deprecated above (n. 7) is
not to be feared, because Reason is so vigorous and so masterful as to
be adequate to range everywhere and meet all emergencies without the
goad of Passion. This state is called by divines the _state of
integrity_. In it Adam was before he sinned. It was lost at the Fall,
and has not been restored by the Redemption. It is not a thing in any
way due to human nature: nothing truly natural to man was forfeited by
Adam's sin. It is no point of holiness, no guerdon of victory, this
state of integrity, but rather a being borne on angel's wings above
the battle. But one who has no battle in his own breast against
Passion, may yet suffer and bleed and die under exterior persecution:
nay, he may, if he wills, let in Passion upon himself, to fear and
grieve, when he need not. So did the Second Adam in the Garden of
Gethsemane.

_Readings_.--St. Thos., 1a, q. 81, art. 2, in corp.; _id._, 1a 2a, q.
23, art. 1, in corp.; _ib._, q. 23, art. 2, in corp.; Cicero, _Tusc.
Disp._, iv., cc. 17-26; St. Aug., _De Civitate Dei_, ix., cc. 4, 5;
Ar, _Eth._, III., v., 3, 4; _ib._, I., xiii., 15-17; St. Thos., 3a, q.
15, art. 4; _id._, 1a 2a, q. 59, art. 5; Plato, _Timaeus_, 69, B, E:
70, A.


SECTION II.--_Of Desire_.


1. Desires are either _physical_ cravings, by moderns called