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1 1 | CHAPTER I - The Occasion and Purpose of
2 1 | whom it is said: "Where is~the wise? Where is the scribe?
3 1 | Where is~the wise? Where is the scribe? Where is the disputant
4 1 | is the scribe? Where is the disputant of this world?
5 1 | Hath not God made~foolish the wisdom of this world?"~1
6 1 | of whom it is written,~"The multitude of the wise is
7 1 | written,~"The multitude of the wise is the health of the
8 1 | multitude of the wise is the health of the world"~2;
9 1 | the wise is the health of the world"~2; and also you should
10 1 | and also you should be the kind of man~the apostle
11 1 | should be the kind of man~the apostle wishes those men
12 1(4) | interpolation, not found in the best MSS., adds, "As no
13 1 | piety. This you have in the book of the saintly Job,
14 1 | you have in the book of the saintly Job, for there he~
15 1 | distinctly designated by the Greek term qeosebeia, literally, "
16 1 | term qeosebeia, literally, "the service of God." The Greek
17 1 | literally, "the service of God." The Greek has~still another
18 1 | This too refers ~chiefly to the service of God. But no term
19 1 | which clearly expresses the~idea of the man's service
20 1 | clearly expresses the~idea of the man's service of God as
21 1 | man's service of God as the source of human wisdom.~
22 1 | summary or a short treatise on the~proper mode of worshipping [
23 1 | all else? What, in view of the divers heresies, is to be
24 1 | what happens to reason when the issues involved~concern
25 1 | concern faith alone; what is the beginning and end of our
26 1 | of our endeavor? What is the most~comprehensive of all
27 1 | all explanations? What is the certain and distinctive
28 1 | distinctive foundation of the catholic ~faith? You would
29 1 | catholic ~faith? You would have the answers to all these questions
30 1 | ought to love. For these are the chief~things - indeed, the
31 1 | the chief~things - indeed, the only things - to seek for
32 1 | either~a complete stranger to the name of Christ or else he
33 1 | or that are analyzed by the intellect, may be demonstrated
34 1 | may be demonstrated by the reason. But in~matters that
35 1 | matters that pass beyond the scope of the physical senses,
36 1 | pass beyond the scope of the physical senses, which we
37 1 | believe, without hesitation, the witness of those men~by
38 1 | witness of those men~by whom the Scriptures (rightly called
39 1 | see and even to foresee the things about which they
40 1(6) | A transliteration of the Greek, literally, a handbook
41 1 | love,~7 begins to penetrate the soul, it tends, through~
42 1 | soul, it tends, through~the vital power of goodness,
43 1 | change into sight, so that the holy and perfect in heart
44 1 | Here, then, surely, is~the answer to your question
45 1 | answer to your question about the beginning and the end of
46 1 | about the beginning and the end of our endeavor. We
47 1 | sight.~8 This likewise is the most comprehensive of all
48 1 | all explanations. As for~the certain and distinctive
49 1 | distinctive foundation of the catholic faith, it is Christ. "
50 1 | other foundation,"~said the apostle, "can no man lay
51 1 | it be denied that this is the distinctive basis of the
52 1 | the distinctive basis of the catholic faith, just because
53 1 | we think carefully about the~meaning of Christ, we shall
54 1 | shall see that among some of the heretics who wish to be
55 1 | to be called~Christians, the _name_ of Christ is held
56 1 | Christ is held in honor, but the reality itself is not among
57 1 | then have to review all the heresies~that have been,
58 1 | heresies~that have been, the ones that now exist, and
59 1 | which could exist under the label "Christian,"~and we
60 1(10) | of heresies threatening the orthodox faith.~
61 1 | defend our doctrines against the calumnies of those who think~
62 1 | to put an enchiridion in the hand. It is also necessary
63 1 | great zeal be kindled in the heart. ~~
64 2 | CHAPTER II - The Creed and the Lord's Prayer
65 2 | CHAPTER II - The Creed and the Lord's Prayer as Guides
66 2 | Lord's Prayer as Guides to the Interpretation of the Theological
67 2 | to the Interpretation of the Theological Virtues of Faith,
68 2 | begin, for example, with the Symbol~11 and the Lord's
69 2 | with the Symbol~11 and the Lord's Prayer. What is shorter
70 2 | memorized? Since through sin the human race stood ~grievously
71 2 | a prophet, preaching of the time~of God's grace, said, "
72 2 | shall be that all who invoke the Lord's name will be saved."~12 ~
73 2(11) | The Apostles' Creed. Cf. Augustine'
74 2(11) | early essay On Faith and the Creed.~
75 2 | saved."~12 ~Thus, we have the Lord's Prayer. Later, the
76 2 | the Lord's Prayer. Later, the apostle, when he wished
77 2 | believed?"~13 Thus, we have the Symbol. In these two we
78 2 | Symbol. In these two we have the~three theological virtues
79 2 | prays too. This, then, is the meaning of the saying, "
80 2 | then, is the meaning of the saying, "How shall~they
81 2 | not hope for. Who among the faithful does not believe
82 2 | faithful does not believe in the punishment~of the impious?
83 2 | believe in the punishment~of the impious? Yet he does not
84 2 | since we believe in both the good~and evil. Yet faith
85 2 | believe that he sitteth at the~Father's right hand; this
86 2 | with those which lie in the future, and which~pertain
87 2 | future, and which~pertain to the man who cherishes the hope.
88 2 | to the man who cherishes the hope. Since this is so,
89 2 | in or hoped for. Thus in~the Epistle to the Hebrews,
90 2 | Thus in~the Epistle to the Hebrews, which is used by
91 2 | Hebrews, which is used by the ~enlightened defenders of
92 2 | enlightened defenders of the catholic rule of faith,
93 2 | faith, faith is said to be "the conviction of things not~
94 2(15) | Virgil, Aeneid, IV, 419. The context of this quotation
95 2 | even~arguments, but only the evidence of present experience,
96 2 | is better for us to use the term "faith,"~as we are
97 2 | faith,"~as we are taught in "the sacred eloquence,"~17 to
98 2 | not seen. And as for hope, the~apostle says: "Hope that
99 2(17) | phrase of Augustine's for the Bible.~
100 2 | believed to be future, this is the same thing as hoping for
101 2 | without love. Indeed, as the apostle James says, "Even
102 2 | apostle James says, "Even the demons believe and~tremble."~19
103 2 | they tremble. Therefore, the apostle Paul approves and~
104 2 | Paul approves and~commends the faith that works by love
105 3 | CHAPTER III - God the Creator of All; and the
106 3 | the Creator of All; and the Goodness of All Creation~~
107 3 | in matters of religion, the answer is~not to be sought
108 3 | answer is~not to be sought in the exploration of the nature
109 3 | sought in the exploration of the nature of things [rerum
110 3 | things [rerum natura], after the manner of~those whom the
111 3 | the manner of~those whom the Greeks called "physicists."~20
112 3 | Christians are~ignorant about the properties and the number
113 3 | about the properties and the number of the basic elements
114 3 | properties and the number of the basic elements of nature,
115 3 | elements of nature, or about the~motion, order, and deviations
116 3 | order, and deviations of the stars, the map of the heavens,
117 3 | deviations of the stars, the map of the heavens, the
118 3 | of the stars, the map of the heavens, the kinds and nature
119 3 | the map of the heavens, the kinds and nature of~animals,
120 3 | rivers, and mountains; about the divisions of space and time,~
121 3 | of space and time,~about the signs of impending storms,
122 3 | of impending storms, and the myriad other things which
123 3 | For that matter, many of the things they are so proud
124 3 | verified knowledge.~For the Christian, it is enough
125 3 | is enough to believe that the cause of all created things,
126 3 | invisible, is nothing other than the goodness of the Creator, ~
127 3 | other than the goodness of the Creator, ~who is the one
128 3 | of the Creator, ~who is the one and the true God.~21
129 3 | Creator, ~who is the one and the true God.~21 Further, the
130 3(20) | One of the standard titles of early
131 3(20) | natura. This is, in fact, the title of Lucretius' famous
132 3(20) | Lucretius' famous poem, the greatest philosophical work
133 3 | the true God.~21 Further, the Christian believes that
134 3 | that God is triune, i.e., the Father, and the ~Son begotten
135 3 | triune, i.e., the Father, and the ~Son begotten of the Father,
136 3 | and the ~Son begotten of the Father, and the Holy Spirit
137 3 | begotten of the Father, and the Holy Spirit proceeding from
138 3 | Holy Spirit proceeding from the same Father, but one and
139 3 | same Father, but one and the~same Spirit of the Father
140 3 | one and the~same Spirit of the Father and the Son.~
141 3 | Spirit of the Father and the Son.~
142 3(21) | in Augustine's thought as the very foundation of his whole
143 3 | kept in its place, commends the good more eminently, since
144 3 | praise when compared to the bad things. For the Omnipotent
145 3 | compared to the bad things. For the Omnipotent God, whom even
146 3 | Omnipotent God, whom even the heathen~acknowledge as the
147 3 | the heathen~acknowledge as the Supreme Power over all,
148 3 | omnipotence and goodness, as the Supreme Good, he is able
149 3 | anything we call evil except the privation of good? In animal
150 3 | and wounds are nothing but the privation of health. When
151 3 | When a cure is effected,~the evils which were present (
152 3 | which were present (i.e., the sickness and the wounds)
153 3 | i.e., the sickness and the wounds) do not retreat and
154 3 | evil is not a substance; the wound or the~disease is
155 3 | substance; the wound or the~disease is a defect of the
156 3 | the~disease is a defect of the bodily substance which,
157 3 | are no longer present in the state of health, they no
158 3(22) | section (Chs. III and IV) is the most explicit statement
159 3(22) | major motif which pervades the whole of Augustinian metaphysics.
160 3(22) | It is obviously a part of the Neoplatonic heritage which
161 3(22) | his Christian philosophy. The good is positive, constructive,
162 3(22) | destructive, parasitic on the good. It has its origin,
163 3(22) | origin, not in nature, but in the will. Cf. Confessions, Bk.
164 3(22) | On Continence, 14-16; On the Gospel of John, Tractate
165 4 | CHAPTER IV - The Problem of Evil~~
166 4 | therefore, is good, since the Creator of all nature is
167 4 | and immutably good as is the Creator of it. Thus the
168 4 | the Creator of it. Thus the good in created ~things
169 4 | insignificant a thing may be, the good which is its "nature"
170 4 | cannot~be destroyed without the thing itself being destroyed.
171 4 | it would doubtless be all the more worthy of praise. When,
172 4 | so much, a privation of the good. Where there is no~
173 4 | there is no~privation of the good, there is no evil.
174 4 | corresponding diminution of ~the good. As long, then, as
175 4 | it will have come through the process of corruption. But~
176 4 | corruption. But~even if the corruption is not arrested,
177 4 | further deprived. If, however, the corruption comes to be total
178 4 | corruption cannot consume ~the good without also consuming
179 4 | good without also consuming the thing itself. Every actual
180 4 | good if it can be. Yet only the foolish and ~unknowing can
181 4 | by~corruption, not even the ~corruption remains, for
182 4 | this sounds, nevertheless the logical connections of the~
183 4 | the logical connections of the~argument compel us to it
184 4 | to it as inevitable. At the same time, we must take
185 4 | take warning lest we incur the~prophetic judgment which
186 4 | light darkness; who call the bitter sweet and the sweet
187 4 | call the bitter sweet and the sweet bitter."~23 Moreover~
188 4 | sweet bitter."~23 Moreover~the Lord himself saith: "An
189 4 | brings forth evil out of the evil treasure of his heart."~24 ~
190 4 | two concepts, we find that the bad man is not bad~because
191 4 | he rightly falls under the prophetic judgment: "Woe
192 4 | means that we are praising the defects in this~particular
193 4 | contraries we call evil and good, the rule of the logicians fails
194 4 | evil and good, the rule of the logicians fails to apply.~25
195 4 | both dark and bright at the same time; no food or drink
196 4 | is both sweet and sour at the~same time; no body is, at
197 4 | same time; no body is, at the same time and place, both
198 4 | deformed and~well-formed at the same time. This principle
199 4 | can not only coexist, but the evil cannot exist at all
200 4 | cannot exist at all without the~good, or in a thing that
201 4 | thing that is not a good. On the other hand, the good can
202 4 | good. On the other hand, the good can exist without evil.
203 4 | good in what is evil, then the evil~simply could not be,
204 4 | corruption is nothing more than the deprivation of the good.
205 4 | than the deprivation of the good. Evils,~therefore,
206 4 | therefore, have their source in the good, and unless they are
207 4 | can come to be. If this is~the case, then, in so far as
208 4(25) | well-known principle of "the excluded middle." ~
209 4 | that evil has its source in the good, do not suppose that
210 4 | This cannot be, even as the Truth ~himself declareth: "
211 4 | evil could have arisen in the first place except from
212 4 | first place except from the nature - good in~itself -
213 4 | himself most clearly shows in the passage ~about the trees
214 4 | shows in the passage ~about the trees and the fruits, for
215 4 | passage ~about the trees and the fruits, for he said: "Make
216 4 | fruits, for he said: "Make the tree good and the fruits
217 4 | Make the tree good and the fruits will be good, or~
218 4 | fruits will be good, or~make the tree bad and its fruits
219 5 | CHAPTER V - The Kinds and Degrees of Error~~
220 5 | 16. This being the case, when that verse of
221 5 | is he who can understand the causes of things,"~28 ~it
222 5 | depends upon our knowing the causes of the great physical~
223 5 | our knowing the causes of the great physical~processes
224 5 | great physical~processes in the world, which are hidden
225 5 | world, which are hidden in the secret maze of nature,~~"
226 5 | earthquakes, whose force swells the sea to flood, so that they
227 5 | this.~But we ought to know the causes of good and evil
228 5 | good thing to understand the causes of physical motion,
229 5 | physician, who has seen how the secrets of heaven and~earth
230 5 | this then is error, in the proper sense of the term. ~
231 5 | in the proper sense of the term. ~Obviously, much depends
232 5 | Obviously, much depends on the question involved in the
233 5 | the question involved in the error, for in one and the
234 5 | the error, for in one and the same question~one naturally
235 5 | question~one naturally prefers the instructed to the ignorant,
236 5 | prefers the instructed to the ignorant, the expert to
237 5 | instructed to the ignorant, the expert to the blunderer,
238 5 | ignorant, the expert to the blunderer, and this with~
239 5 | knows something else, if the former knowledge is more
240 5 | knowledge is more useful and the latter is less useful or
241 5 | us once, when we mistook the way at ~a crossroads and
242 5 | crossroads and did not go by the place where an armed gang
243 5 | us. We finally arrived at the place where we were going,
244 5 | way, and~upon learning of the ambush, we were glad to
245 5 | in such a situation, that the erring traveler is better
246 5 | traveler is better off than the unerring~brigand? This perhaps
247 5 | brigand? This perhaps explains the meaning of our finest poet,
248 5 | careful consideration of the truth in this business.
249 5 | means to be certain ~about the uncertain, uncertain about
250 5 | uncertain, uncertain about the certain, whether it be certainly
251 5 | This sort of error in the mind is deforming and improper,
252 5 | deforming and improper, since the fitting and proper thing
253 5(31) | Virgil, Eclogue, VIII, 42. The context of the passage is
254 5(31) | VIII, 42. The context of the passage is Damon's complaint
255 5(31) | he is here remembering the first time he ever saw her -
256 5 | yes. No, no."~32 Actually, the wretched lives~we lead come
257 5 | life where Truth itself is the life of our souls, where~
258 5 | by somebody else.~33 For the liar thinks he does not~
259 5 | if he himself knows what the truth is. But he is deceived
260 5 | actually every sin harms the one who commits it more ~
261 5 | commits it more ~that it does the one who suffers it.~~
262 6 | CHAPTER VI - The Problem of Lying~~
263 6 | large book, in~response to the urgent question whether
264 6 | question whether it is ever the duty of a righteous man
265 6 | that in cases concerning the worship of God or even the
266 6 | the worship of God or even the nature of God, it~is sometimes
267 6 | difference depending on the intention and the topic
268 6 | depending on the intention and the topic of the lie. He does~
269 6 | intention and the topic of the lie. He does~not sin as
270 6 | sin as much who lies in the attempt to be helpful as
271 6 | attempt to be helpful as the man who lies as a part of
272 6 | lying, sets a traveler on the wrong road do as much harm
273 6 | deceitful lie, perverts the way of a life. Obviously,
274 6 | he sincerely supposes is the truth, since in his case
275 6 | as true what is false. On the other hand, however, that ~
276 6 | own conscience who speaks the truth supposing that it
277 6 | believed, he did not tell the truth, ~even though the
278 6 | the truth, ~even though the truth did come out in what
279 6 | is a man to be cleared of the charge of~lying whose mouth
280 6 | mouth unknowingly speaks the truth while his conscious
281 6 | lie. If we do~not consider the things spoken of, but only
282 6 | things spoken of, but only the intentions of the one speaking,
283 6 | but only the intentions of the one speaking, he is the
284 6 | the one speaking, he is the better~man who unknowingly
285 6 | statement to be true - than the ~one who unknowingly speaks
286 6 | one who unknowingly speaks the truth while in his heart
287 6 | attempting to deceive. For the first~man does not have
288 6 | another in his word, whereas the other, ~whatever be the
289 6 | the other, ~whatever be the facts in his statement,
290 6(34) | Treatises on Various Subjects (The Fathers of the Church, New
291 6(34) | Subjects (The Fathers of the Church, New York, 1952),
292 6(34) | about a year earlier than the Enchiridion. Augustine had
293 6 | his tongue,"~35 which is the very essence of lying. But
294 6 | But when we do consider the things spoken~of, it makes
295 6 | knowledge are prerequisite to the proper service of God. To
296 6 | incomparably better to lie in the first case than to be deceived
297 6 | case than to be deceived in the second? And would it not
298 6 | evil to lead someone into the former error than to be
299 6 | to be led by someone into the latter? ~
300 6(35) | Sallust, The War with Catiline, X, 6-
301 6 | crediting a falsehood as the truth in a matter where
302 6 | on his account. Or, take the man who believes a bad man
303 6 | badly deceived nor would the prophetic ~condemnation
304 6 | that this~saying refers to the things in which men are
305 6 | men are evil and not to the men themselves. Hence, he
306 6 | may be rightly accused by the prophetic word. But if he
307 6 | and evil, but only as to the secrets of human conduct.
308 6 | human conduct. He calls~the man good on the basis of
309 6 | He calls~the man good on the basis of what he supposed
310 6 | man good in~ignorance of the fact that he is an adulterer
311 6 | thing. I speak only of ~the evil which did not happen
312 6 | which did not happen or the good which did happen, through
313 6 | which did happen, through the error, which was not~caused
314 6 | which was not~caused by the error itself but which came
315 6 | that it is bad to approve the false as though it were
316 6 | false as though it were the truth, or to ~disapprove
317 6 | truth, or to ~disapprove the truth as though it were
318 6 | harm from something evil if the~wicked man whom we supposed
319 6 | this particular road is the right one when it is not.
320 6 | such as being saved ~from the onslaught of wicked men.~~
321 7 | Disputed Questions about the Limits of Knowledge and
322 7 | occur which we experience in the spirit (such as the illusion
323 7 | experience in the spirit (such as the illusion of the~apostle
324 7 | such as the illusion of the~apostle Peter when he thought
325 7 | from~fetters and chains by the angel~36) Or in perceptual
326 7 | look alike, as happens in the case of twins - whence our
327 7 | called sins. Nor am I at the moment trying to deal with
328 7 | questions which~baffled the most acute men of the Academy,
329 7 | baffled the most acute men of the Academy, whether a wise
330 7 | positively lest he be involved in the error of affirming as true
331 7 | points I wrote~three books in the early stages of my conversion
332 7 | like this which stood at the very threshold of my understanding.~38
333 7 | was~necessary to overcome the despair of being unable
334 7 | human~experience, because of the deceitful likeness of falsehood
335 7 | likeness of falsehood to the truth, so that even if what~
336 7 | will still dispute it with the most acute and~even shameless
337 7 | arguments.~Among us, on the other hand, "the righteous
338 7 | us, on the other hand, "the righteous man lives by faith."~39
339 7(38) | This refers to one of the first of the Cassiciacum
340 7(38) | refers to one of the first of the Cassiciacum dialogues, Contra
341 7(38) | dialogues, Contra Academicos. The gist of Augustine's refutation
342 7 | believed, we cannot~attain to the happy life, which is nothing
343 7 | ignorant not only about the eternity yet to come but~
344 7 | present existence, for they [the Academics] even argue that
345 7 | affirming that they are alive,~the skeptics ward off the appearance
346 7 | alive,~the skeptics ward off the appearance of error in themselves,
347 7(40) | between suspensus assenso - the watchword of the Academics -
348 7(40) | assenso - the watchword of the Academics - and assensio,
349 7(40) | Academics - and assensio, the badge of Christian certitude.~
350 7 | concern our attainment of the Kingdom of God, it does
351 7 | be, it does not involve the way that leads to God, which
352 7 | that leads to God, which is the faith of Christ which works~
353 7 | dear to parents concerning the~twins.~41 Nor did the apostle
354 7 | concerning the~twins.~41 Nor did the apostle Peter deviate from
355 7 | case, he did not discover the actual situation~until after
356 7 | actual situation~until after the angel, by whom he was freed,
357 7 | departed from him. Nor did the patriarch Jacob~deviate
358 7 | safe,~nor do we thus leave the way that leads us to him.
359 7 | must still be listed among the evils of this life, which
360 7 | to vanity that~we judge the false for true, reject the
361 7 | the false for true, reject the true for the false, and
362 7 | true, reject the true for the false, and hold as uncertain
363 7 | they are not unrelated to the misery in which we still
364 7 | only when he~himself knows the truth, but even when he
365 7 | But a man who lies says the~opposite of what is in his
366 7 | what is in his heart, with the deliberate intent to deceive.
367 7 | rich man who does not feel the loss is openly given to
368 7 | who~greatly appreciates the gain. Yet no one would say
369 7 | violated by adultery, even for ~the sake of some other good,
370 7 | have made progress~toward the good, when they will not
371 7 | they will not lie save for the sake of human values, is
372 7 | will~and not their deceit. The deceit may be pardoned,
373 7 | praised,~especially among the heirs of the New Covenant
374 7 | especially among the heirs of the New Covenant to whom it
375 7 | mortality of ours, even the joint heirs of Christ themselves~
376 8 | CHAPTER VIII - The Plight of Man After the
377 8 | The Plight of Man After the Fall~~
378 8 | With this much said, within the necessary brevity of this
379 8 | what we~need to know about the causes of good and evil -
380 8 | evil - enough to lead us in the way toward the ~Kingdom,
381 8 | lead us in the way toward the ~Kingdom, where there will
382 8 | to doubt in any way that the cause of everything pertaining
383 8 | good is nothing ~other than the bountiful goodness of God
384 8 | goodness of God himself. The cause of evil is the defection
385 8 | himself. The cause of evil is the defection of the will of~
386 8 | evil is the defection of the will of~a being who is mutably
387 8 | who is mutably good from the Good which is immutable.
388 8 | This happened first in the case ~of the angels and,
389 8 | happened first in the case ~of the angels and, afterward, that
390 8 | 24. This was the primal lapse of the rational
391 8 | was the primal lapse of the rational creature, that
392 8 | his first privation of the good. ~In train of this
393 8 | willing it, ignorance of the right things to ~do and
394 8 | are felt to be imminent, the soul's motion in ~flight
395 8 | called fear. Moreover, as the soul's appetites are satisfied
396 8 | as it fails to recognize the error of its ways - it falls
397 8 | springs of action - moved~by the lash of appetite rather
398 8 | kind of misery~which is now the lot of rational natures.~
399 8 | for blessedness. There~are the evils that both men and
400 8 | he is also punished by~the death of the body. God had
401 8 | punished by~the death of the body. God had indeed threatened
402 8 | endowed him with freedom of the will in order that he might
403 8 | command and~deter him by the threat of death. He even
404 8 | death. He even placed him in the happiness of paradise in
405 8 | subjected~his descendants to the punishment of sin and damnation,
406 8 | condemned along with him at the same time) - all those ~
407 8 | through carnal lust, on whom the same penalty is visited
408 8 | all these~entered into the inheritance of original
409 8 | and sufferings (along with the rebel angels, their corruptors
410 8 | one man, sin entered into~the world and death through
411 8 | men have~sinned."~44 By "the world" in this passage the
412 8 | the world" in this passage the apostle is, of course, referring
413 8 | of course, referring to the whole~human race.~
414 8 | 27. This, then, was the situation: the whole mass
415 8 | then, was the situation: the whole mass of the human
416 8 | situation: the whole mass of the human race stood~condemned,
417 8 | having~joined causes with the angels who had sinned, it
418 8 | had sinned, it was paying the fully deserved penalty for~
419 8 | impious desertion. Certainly the anger of God rests, in full
420 8 | rests, in full justice, on the deeds that the wicked~do
421 8 | justice, on the deeds that the wicked~do freely in blind
422 8 | openly and secretly. Yet the Creator's goodness does
423 8 | life and~vitality even in the evil angels, for were _this_
424 8 | stock, he still retains the~power to form and animate
425 8 | should~be no reformation in the case of men, as there is
426 8 | men, as there is none for the wicked angels, would it
427 8 | it not have~been just if the nature that deserted God
428 8 | deserted God and, through the evil use of his powers,
429 8 | trampled and~transgressed the precepts of his Creator,
430 8 | have been easily kept - the same creature~who stubbornly
431 8 | from His Light and violated the image of the Creator in
432 8 | and violated the image of the Creator in himself,~who
433 8 | Creator in himself,~who had in the evil use of his free will
434 8 | free will broken away from the wholesome discipline of
435 8 | and forever~and laid under the everlasting punishment which
436 9 | CHAPTER IX - The Replacement of the Fallen
437 9 | IX - The Replacement of the Fallen Angels By Elect Men (
438 9 | Angels By Elect Men (28-30); The Necessity of Grace (30-32)~~
439 9 | 28. While some of the angels deserted God in impious
440 9 | pride and were cast into the lowest~darkness from the
441 9 | the lowest~darkness from the brightness of their heavenly
442 9 | of their heavenly home, the remaining number of the
443 9 | the remaining number of the angels~persevered in eternal
444 9 | lapsed and damned. Hence, the original evil did not bind
445 9 | evil did not bind them in the fetters~of inherited guilt,
446 9 | inherited guilt, nor did it hand the whole company over to a
447 9 | deserved punishment, as is the~human lot. Instead, when
448 9 | Instead, when he who became the devil first rose in rebellion
449 9 | then with them prostrated, the rest of the angels stood
450 9 | prostrated, the rest of the angels stood fast in pious
451 9 | fast in pious obedience~to the Lord and so received what
452 9 | Lord and so received what the others had not had - a sure
453 9 | Creator and Governor of the universe, that since the
454 9 | the universe, that since the whole~multitude of the angels
455 9 | since the whole~multitude of the angels had not perished
456 9 | had remained loyal through the revolt should go on~rejoicing
457 9 | should go on~rejoicing in the certain knowledge of the
458 9 | the certain knowledge of the bliss forever theirs. From
459 9 | bliss forever theirs. From the other part of the rational ~
460 9 | From the other part of the rational ~creation - that
461 9 | restored and would~fill up the loss which that diabolical
462 9 | diabolical disaster had caused in the angelic society. For this
463 9 | angelic society. For this is the~promise to the saints at
464 9 | For this is the~promise to the saints at the resurrection,
465 9 | promise to the saints at the resurrection, that they
466 9 | that they shall be equal to the angels of God.~45~Thus the
467 9 | the angels of God.~45~Thus the heavenly Jerusalem, our
468 9 | Jerusalem, our mother and the commonwealth of God, shall
469 9 | number. We~know neither the number of holy men nor of
470 9 | number of holy men nor of the filthy demons, whose places
471 9 | places are to be filled by~the sons of the holy mother,
472 9 | be filled by~the sons of the holy mother, who seemed
473 9 | mother, who seemed barren in the earth, but whose sons will
474 9 | abide time~without end in the peace the demons lost. But
475 9 | without end in the peace the demons lost. But the number
476 9 | peace the demons lost. But the number of those citizens,
477 9 | belong or those who will in the future, is known to the
478 9 | the future, is known to the mind of the Maker, "who
479 9 | is known to the mind of the Maker, "who calleth into~
480 9 | But now, can that part of the human race to whom God hath
481 9 | deliverance and a~place in the eternal Kingdom be restored
482 9 | Kingdom be restored through the merits of their own works?
483 9 | lostness? ~Could he do this by the determination of his free
484 9 | course not! For it was in the evil use~of his free will
485 9 | himself and his will at the same time. For as a man
486 9 | also sin which arises from the~action of the free will
487 9 | arises from the~action of the free will turns out to be
488 9 | turns out to be victor over the will and the free will is
489 9 | victor over the will and the free will is destroyed. "
490 9 | slave."~48 This is clearly the judgment~of the apostle
491 9 | clearly the judgment~of the apostle Peter. And since
492 9 | bound as a slave except the liberty that loves to sin?
493 9 | serves freely who freely does the will~of his master. Accordingly
494 9 | unless he is delivered from the bondage of sin and begins
495 9 | of sin and begins to be the servant of~righteousness.
496 9 | then, is true liberty: the joy that comes in doing
497 9 | doing what is right. At the same~time, it is also devoted
498 9 | Him whose voice saith, "If the Son shall make you free,
499 9 | boasting. This attitude is what the apostle was reproving when
500 9 | understand it as a divine gift, the same apostle who says somewhere