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1 1 | The Occasion and Purpose of this "Manual"~~
2 1 | be wise - though not one of those of whom it is said: "
3 1 | though not one of those of whom it is said: "Where
4 1 | Where is the disputant of this world? Hath not God
5 1 | made~foolish the wisdom of this world?"~1 Rather, you
6 1 | Rather, you should be one of those of whom it is written,~"
7 1 | you should be one of those of whom it is written,~"The
8 1 | written,~"The multitude of the wise is the health of
9 1 | of the wise is the health of the world"~2; and also you
10 1 | also you should be the kind of man~the apostle wishes those
11 1(4) | he is enlightened by Him of whom it is written, 'All
12 1 | This you have in the book of the saintly Job, for there
13 1 | then, you ask what ~kind of piety she was speaking of,
14 1 | of piety she was speaking of, you will find it more ~
15 1 | literally, "the service of God." The Greek has~still
16 1 | chiefly to the service of God. But no term is better
17 1 | clearly expresses the~idea of the man's service of God
18 1 | idea of the man's service of God as the source of human
19 1 | service of God as the source of human wisdom.~When you ask
20 1 | do not expect me to speak of great issues in a few~sentences,
21 1 | treatise on the~proper mode of worshipping [serving] God? ~
22 1 | for a brief explication of what ~each of these three
23 1 | explication of what ~each of these three means: What
24 1 | If you have kept a copy of it, you can easily refer
25 1 | have from me a book, a sort of enchiridion,~6 as it~might
26 1 | all else? What, in view of the divers heresies, is
27 1 | is the beginning and end of our endeavor? What is the
28 1 | is the most~comprehensive of all explanations? What is
29 1 | and distinctive foundation of the catholic ~faith? You
30 1 | complete stranger to the name of Christ or else he is a heretic.
31 1 | that pass beyond the scope of the physical senses, which
32 1 | hesitation, the witness of those men~by whom the Scriptures (
33 1(6) | A transliteration of the Greek, literally, a
34 1 | through~the vital power of goodness, to change into
35 1 | in heart catch ~glimpses of that ineffable beauty whose
36 1 | the beginning and the end of our endeavor. We begin in
37 1 | is the most comprehensive of all explanations. As for~
38 1 | and distinctive foundation of the catholic faith, it is
39 1 | is the distinctive basis of the catholic faith, just
40 1 | carefully about the~meaning of Christ, we shall see that
41 1 | shall see that among some of the heretics who wish to
42 1 | called~Christians, the _name_ of Christ is held in honor,
43 1 | show that what we have said of all is true of each of them.
44 1 | have said of all is true of each of them. Such a~discussion
45 1 | said of all is true of each of them. Such a~discussion
46 1(10) | and refuted a full score of heresies threatening the
47 1 | doctrines against the calumnies of those who think~differently
48 2 | Guides to the Interpretation of the Theological Virtues
49 2 | the Theological Virtues of Faith, Hope, and Love~~
50 2 | misery and in deep need of mercy, a prophet, preaching
51 2 | mercy, a prophet, preaching of the time~of God's grace,
52 2 | prophet, preaching of the time~of God's grace, said, "And
53 2 | This, then, is the meaning of the saying, "How shall~they
54 2 | not believe in? We can, of course, believe in~something
55 2 | believe in the punishment~of the impious? Yet he does
56 2 | grammarians use this as an example of inaccurate language and
57 2 | own affairs and with those of others. For everyone believes,
58 2 | the ~enlightened defenders of the catholic rule of faith,
59 2 | defenders of the catholic rule of faith, faith is said to
60 2 | said to be "the conviction of things not~seen."~16 However,
61 2(15) | Aeneid, IV, 419. The context of this quotation is Dido's
62 2(15) | prospective abandonment of her. She is saying that
63 2 | arguments, but only the evidence of present experience, determine
64 2(17) | eloquia - a favorite phrase of Augustine's for the Bible.~
65 2 | What, then, shall I say of love, without which faith
66 3 | CHAPTER III - God the Creator of All; and the Goodness of
67 3 | of All; and the Goodness of All Creation~~
68 3 | ought to believe in matters of religion, the answer is~
69 3 | sought in the exploration of the nature of things [rerum
70 3 | exploration of the nature of things [rerum natura], after
71 3 | natura], after the manner of~those whom the Greeks called "
72 3 | properties and the number of the basic elements of nature,
73 3 | number of the basic elements of nature, or about the~motion,
74 3 | motion, order, and deviations of the stars, the map of the
75 3 | deviations of the stars, the map of the heavens, the kinds and
76 3 | heavens, the kinds and nature of~animals, plants, stones,
77 3 | mountains; about the divisions of space and time,~about the
78 3 | and time,~about the signs of impending storms, and the
79 3 | leisure, exploring some of these matters by human~conjecture
80 3 | know. For that matter, many of the things they are so proud
81 3 | discovered are more often~matters of opinion than of verified
82 3 | matters of opinion than of verified knowledge.~For
83 3 | to believe that the cause of all created things, whether
84 3 | other than the goodness of the Creator, ~who is the
85 3(20) | One of the standard titles of early
86 3(20) | One of the standard titles of early Greek philosophical
87 3(20) | This is, in fact, the title of Lucretius' famous poem,
88 3 | Father, and the ~Son begotten of the Father, and the Holy
89 3 | one and the~same Spirit of the Father and the Son.~
90 3(21) | thought as the very foundation of his whole system.~
91 3 | they constitute a universe of~admirable beauty.~~
92 3 | to bring forth good out of evil. ~What, after all,
93 3 | evil except the privation of good? In animal bodies,
94 3 | nothing but the privation of health. When a cure is effected,~
95 3 | the~disease is a defect of the bodily substance which,
96 3 | accident, i.e., a privation of that good which is called
97 3 | in a soul are privations of a natural good. When a cure
98 3 | longer present in the state of health, they no longer exist
99 3(22) | most explicit statement of a major motif which pervades
100 3(22) | which pervades the whole of Augustinian metaphysics.
101 3(22) | It is obviously a part of the Neoplatonic heritage
102 3(22) | Continence, 14-16; On the Gospel of John, Tractate XCVIII, 7;
103 3(22) | Tractate XCVIII, 7; City of God, XI, 17; XII, 7-9.~
104 4 | CHAPTER IV - The Problem of Evil~~
105 4 | 12. All of nature, therefore, is good,
106 4 | good, since the Creator of all nature is supremely
107 4 | immutably good as is the Creator of it. Thus the good in created ~
108 4 | diminished, something must remain of its original nature as long
109 4 | doubtless be all the more worthy of praise. When, however, a
110 4 | just so much, a privation of the good. Where there is
111 4 | Where there is no~privation of the good, there is no evil.
112 4 | corresponding diminution of ~the good. As long, then,
113 4 | corrupted, there is good in it of which it is being~deprived;
114 4 | this process, if something of its being remains that cannot
115 4 | come through the process of corruption. But~even if
116 4 | not cease having some good of which it ~cannot be further
117 4 | but only as an evil aspect of some actual entity. Therefore,
118 4 | the logical connections of the~argument compel us to
119 4 | man brings forth evil out of the evil treasure of his
120 4 | out of the evil treasure of his heart."~24 ~What, then,
121 4 | because man is an entity of God's creation. It also
122 4 | evil and good, the rule of the logicians fails to apply.~25
123 4 | more than the deprivation of the good. Evils,~therefore,
124 4 | entity, it still has no mode of existence~except as an aspect
125 4 | existence~except as an aspect of something that is good.
126 4(25) | Aristotle's well-known principle of "the excluded middle." ~
127 4 | nature - good in~itself - of an angel or a man. This
128 4 | was~referring, both sorts of trees can grow.~~
129 5 | The Kinds and Degrees of Error~~
130 5 | the case, when that verse of Maro's gives us pleasure, ~~"
131 5 | can understand the causes of things,"~28 ~it still does
132 5 | upon our knowing the causes of the great physical~processes
133 5 | hidden in the secret maze of nature,~~"Whence earthquakes,
134 5 | ought to know the causes of good and evil in things,
135 5 | to understand the causes of physical motion, there is
136 5 | motion, there is nothing of greater concern~in these
137 5 | when we are in~ignorance of such things, we seek out
138 5 | has seen how the secrets of heaven and~earth still remain
139 5 | Although we should beware of error wherever possible,
140 5 | impossible not to be ignorant of many things. Yet it does
141 5 | one falls into error out of ignorance alone. If someone
142 5 | error, in the proper sense of the term. ~Obviously, much
143 5 | in morals.~30 This sort of thing happened to us once,
144 5 | place where an armed gang of Donatists lay in wait to
145 5 | roundabout way, and~upon learning of the ambush, we were glad
146 5 | perhaps explains the meaning of our finest poet, when he
147 5 | more careful consideration of the truth in this business.
148 5 | certainly false. ~This sort of error in the mind is deforming
149 5(31) | Eclogue, VIII, 42. The context of the passage is Damon's complaint
150 5 | Truth itself is the life of our souls, where~none deceives
151 6 | CHAPTER VI - The Problem of Lying~~
152 6 | whether it is ever the duty of a righteous man to lie.~34
153 6 | cases concerning the worship of God or even the nature of
154 6 | of God or even the nature of God, it~is sometimes a good
155 6 | intention and the topic of the lie. He does~not sin
156 6 | the man who lies as a part of a deliberate~wickedness.
157 6 | deceitful lie, perverts the way of a life. Obviously, no one
158 6 | Nor is a man to be cleared of the charge of~lying whose
159 6 | be cleared of the charge of~lying whose mouth unknowingly
160 6 | consider the things spoken of, but only the intentions
161 6 | but only the intentions of the one speaking, he is
162 6(34) | Various Subjects (The Fathers of the Church, New York, 1952),
163 6(34) | pp. 47-109. This summary of his position here represents
164 6(34) | here represents no change of view whatever on this question.~
165 6 | which is the very essence of lying. But when we do consider
166 6 | consider the things spoken~of, it makes a great difference
167 6 | prerequisite to the proper service of God. To illustrate what
168 6 | in others, small. In some of them~no harm is done; in
169 6 | deceived in his doctrine of good and evil, but only
170 6 | but only as to the secrets of human conduct. He calls~
171 6 | the man good on the basis of what he supposed him to
172 6 | particular man good in~ignorance of the fact that he is an adulterer
173 6 | good thing. I speak only of ~the evil which did not
174 6 | itself but which came out of it. Error, in itself and
175 6 | saved ~from the onslaught of wicked men.~~
176 7 | Questions about the Limits of Knowledge and Certainty
177 7 | rightly know whether errors of this sort should be called
178 7 | sins - when one thinks~well of a wicked man, not knowing
179 7 | really is, or when, instead of our physical~perception,
180 7 | spirit (such as the illusion of the~apostle Peter when he
181 7 | as happens in the case of twins - whence our poet
182 7 | whence our poet speaks of "a~pleasant error for parents"~37 -
183 7 | deal with that knottiest of questions which~baffled
184 7 | baffled the most acute men of the Academy, whether a wise
185 7 | be involved in the error of affirming as true what may
186 7 | books in the early stages of my conversion because my
187 7 | stood at the very threshold of my understanding.~38 It
188 7 | to overcome the despair of being unable to attain to
189 7 | a systematic suspension of positive assent. Indeed
190 7 | human~experience, because of the deceitful likeness of
191 7 | of the deceitful likeness of falsehood to the truth,
192 7(38) | This refers to one of the first of the Cassiciacum
193 7(38) | refers to one of the first of the Cassiciacum dialogues,
194 7(38) | Contra Academicos. The gist of Augustine's refutation of
195 7(38) | of Augustine's refutation of skepticism is in III, 23ff.
196 7(38) | Ch. X, 19; see also City of God, XI, xxvii.~
197 7 | ward off the appearance of error in themselves, yet
198 7 | wisdom but actually a sort of dementia.~
199 7(40) | assenso - the watchword of the Academics - and assensio,
200 7(40) | and assensio, the badge of Christian certitude.~
201 7 | not concern our attainment of the Kingdom of God, it does
202 7 | attainment of the Kingdom of God, it does not~matter
203 7 | whatever kind or how much of an error these miscues may~
204 7 | God, which is the faith of Christ which works~through
205 7 | works~through love. This way of life was not abandoned in
206 7 | through false impressions of this kind, with our faith
207 7 | be listed among the evils of this life, which is so readily
208 7 | still exist. ~Actually, of course, we would be deceived
209 7 | who lies says the~opposite of what is in his heart, with
210 7 | adultery, even for ~the sake of some other good, yet truth
211 7 | not lie save for the sake of human values, is not to
212 7 | especially among the heirs of the New Covenant to whom
213 7 | from evil."~42 Yet because of what this evil~does, never
214 7 | to subvert this mortality of ours, even the joint heirs
215 7 | ours, even the joint heirs of Christ themselves~pray, "
216 8 | CHAPTER VIII - The Plight of Man After the Fall~~
217 8 | within the necessary brevity of this kind of treatise, as
218 8 | necessary brevity of this kind of treatise, as to what we~
219 8 | to know about the causes of good and evil - enough to
220 8 | in any way that the cause of everything pertaining to
221 8 | than the bountiful goodness of God himself. The cause of
222 8 | of God himself. The cause of evil is the defection of
223 8 | of evil is the defection of the will of~a being who
224 8 | the defection of the will of~a being who is mutably good
225 8 | happened first in the case ~of the angels and, afterward,
226 8 | angels and, afterward, that of man.~
227 8 | This was the primal lapse of the rational creature, that
228 8 | is, his first privation of the good. ~In train of this
229 8 | privation of the good. ~In train of this there crept in, even
230 8 | his willing it, ignorance of the right things to ~do
231 8 | fails to recognize the error of its ways - it falls victim
232 8 | From these tainted springs of action - moved~by the lash
233 8 | action - moved~by the lash of appetite rather than a feeling
234 8 | appetite rather than a feeling of plenty - there flows out
235 8 | there flows out every kind of misery~which is now the
236 8 | misery~which is now the lot of rational natures.~
237 8 | also punished by~the death of the body. God had indeed
238 8 | endowed him with freedom of the will in order that he
239 8 | deter him by the threat of death. He even placed him
240 8 | placed him in the happiness of paradise in a sheltered~
241 8 | paradise in a sheltered~nook of life [in umbra vitae] where,
242 8 | by being a good steward of righteousness, he would
243 8 | descendants to the punishment of sin and damnation, for he
244 8 | sinning. As a consequence of this, all those descended
245 8 | entered into the inheritance of original sin. Through this
246 8 | companions), to that final stage of punishment without end. "
247 8 | passage the apostle is, of course, referring to the
248 8 | situation: the whole mass of the human race stood~condemned,
249 8 | desertion. Certainly the anger of God rests, in full justice,
250 8 | for mankind, although born of a corrupted and condemned
251 8 | better to~bring good out of evil than not to permit
252 8 | reformation in the case of men, as there is none for
253 8 | and, through the evil use of his powers, trampled and~
254 8 | transgressed the precepts of his Creator, which could
255 8 | Light and violated the image of the Creator in himself,~
256 8 | who had in the evil use of his free will broken away
257 8 | the wholesome discipline of God's law~- would it not
258 8 | far more striking~evidence of his mercy by pardoning some
259 8 | pardoning some who were unworthy of it.~~
260 9 | CHAPTER IX - The Replacement of the Fallen Angels By Elect
261 9 | Men (28-30); The Necessity of Grace (30-32)~~
262 9 | 28. While some of the angels deserted God
263 9 | darkness from the brightness of their heavenly home, the
264 9 | home, the remaining number of the angels~persevered in
265 9 | bind them in the fetters~of inherited guilt, nor did
266 9 | them prostrated, the rest of the angels stood fast in
267 9 | not had - a sure knowledge of their everlasting~security
268 9 | God, Creator and Governor of the universe, that since
269 9 | since the whole~multitude of the angels had not perished
270 9 | perished in this desertion of him, those who had perished
271 9 | in the certain knowledge of the bliss forever theirs.
272 9 | theirs. From the other part of the rational ~creation -
273 9 | determined that a portion of it would be restored and
274 9 | shall be equal to the angels of God.~45~Thus the heavenly
275 9 | mother and the commonwealth of God, shall not be~defrauded
276 9 | shall not be~defrauded of her full quota of citizens,
277 9 | defrauded of her full quota of citizens, but perhaps will
278 9 | know neither the number of holy men nor of the filthy
279 9 | the number of holy men nor of the filthy demons, whose
280 9 | to be filled by~the sons of the holy mother, who seemed
281 9 | demons lost. But the number of those citizens, whether
282 9 | future, is known to the mind of the Maker, "who calleth
283 9 | But now, can that part of the human race to whom God
284 9 | restored through the merits of their own works? Of course
285 9 | merits of their own works? Of course not! ~For what good
286 9 | this by the determination of his free will? Of course
287 9 | determination of his free will? Of course not! For it was in
288 9 | For it was in the evil use~of his free will that man destroyed
289 9 | which arises from the~action of the free will turns out
290 9 | is clearly the judgment~of the apostle Peter. And since
291 9 | true, I ask you what kind of liberty can one have who
292 9 | who freely does the will~of his master. Accordingly
293 9 | delivered from the bondage of sin and begins to be the
294 9 | begins to be the servant of~righteousness. This, then,
295 9 | works as if they were acts~of his free will, when he is
296 9 | that he had "obtained~mercy of the Lord to be trustworthy"~51
297 9 | comment: "And this is not of~yourselves, rather it is
298 9 | yourselves, rather it is a gift of God - not because of works
299 9 | gift of God - not because of works either, lest any man
300 9 | least in the determination of his~free will, as if some
301 9 | bestowed on him as a kind of reward, let him hear the
302 9 | him hear the same herald of grace, announcing:~"For
303 9 | is not therefore a matter of man's willing, or of his
304 9 | matter of man's willing, or of his running, but of God'
305 9 | or of his running, but of God's~showing mercy."~57
306 9 | could he run for the prize of his high calling~in God
307 9 | in God without a decision of his will. In what sense,
308 9 | therefore, is it "not a matter of human ~willing or running
309 9 | willing or running but of God's showing mercy," unless
310 9 | that "it is not a matter of human willing or running
311 9 | human willing or running but of~God's showing mercy," means
312 9 | is to say, from the will of man~and from the mercy of
313 9 | of man~and from the mercy of God. Thus we accept the
314 9 | dictum, "It is not a matter of human willing or~running
315 9 | human willing or~running but of God's showing mercy," as
316 9 | as if it meant, "The will of man is not sufficient by
317 9 | there is also the mercy of God." By the same token,
318 9 | the same token, the mercy of God is not sufficient by~
319 9 | unless there is also the will of man. But if we say rightly
320 9 | that "it is not a matter of human ~willing or running
321 9 | willing or running but of God's showing mercy," because
322 9 | mercy," because the will of man alone is not enough,~
323 9 | said, "It is not a matter of God's showing mercy but
324 9 | God's showing mercy but of a~man's willing," since
325 9 | willing," since the mercy of God by itself alone is not
326 9 | say, "It is not a matter of God's showing mercy but
327 9 | God's showing mercy but of man's willing," lest he~
328 9 | gifts from God, but not all of them. One of~the gifts it
329 9 | but not all of them. One of~the gifts it does not antedate
330 9(59) | toiled with the mystery of the primacy of God's grace
331 9(59) | the mystery of the primacy of God's grace and the reality
332 9(59) | s grace and the reality of human freedom. Of two things
333 9(59) | reality of human freedom. Of two things he was unwaveringly
334 9(59) | paradox and the appearance of confusion. The first is
335 9(59) | as the ground and source of human willing. And against
336 9(59) | 43; On the Predestination of the Saints, 19:10; On the
337 9(59) | Saints, 19:10; On the Gift of Perseverance, 41; On the
338 9(59) | not illogical corollary of his theonomism, that man'
339 9(59) | except as passive agent of God's will. He insists on
340 9(59) | responding to the initiatives of grace. For this emphasis,
341 9(59) | LXVIII, 7-8; On the Gospel of John, Tractate, 53:6-8;
342 9 | willing. It follows the act of willing, lest one's will
343 9 | therefore, that~the mercy of God should go before them,
344 10 | and all men were children of~wrath. Of this wrath it
345 10 | were children of~wrath. Of this wrath it is written: "
346 10 | Likewise Job spoke of this wrath: "Man born of
347 10 | of this wrath: "Man born of woman is~of few days and
348 10 | wrath: "Man born of woman is~of few days and full of trouble."~65
349 10 | is~of few days and full of trouble."~65 And even the
350 10 | even the Lord Jesus said of it: "He that believes in
351 10 | life. Instead, the wrath of God~abides in him."~66 He
352 10 | were by nature children of wrath~even as the others."~67
353 10 | Since men are in this state of wrath through original sin -
354 10 | offering a unique sacrifice, of which~all the sacrifices
355 10 | which~all the sacrifices of the Law and the Prophets
356 10 | reconciled to God by the death of his Son,~even more now being
357 10 | as~there is in the soul of a wrathful man. His verdict,
358 10 | borrowed from the language of human feelings. This, then,
359 10 | This, then, is the grace of God through~Jesus Christ
360 10 | as are led by the~Spirit of God, they are the sons of
361 10 | of God, they are the sons of God."~69~
362 10 | that would be truly worthy of this Mediator. Indeed,~men
363 10 | men cannot speak properly of such matters. For who can
364 10 | believe~in "the only Son of God the Father Almighty,
365 10 | the Father Almighty, born of the Holy Spirit and Mary
366 10 | being changed into flesh. Of course, by the term "flesh"
367 10 | said, "Since by the works~of the law no flesh shall be ~
368 10 | entirely free from the bonds of all sin. It was not a nature
369 10 | It was not a nature born of both~sexes with fleshly
370 10 | desires, with the burden of sin, the guilt of which
371 10 | burden of sin, the guilt of which is washed away in ~
372 10 | Instead, it was the kind of nature that would be fittingly
373 10 | would be fittingly born of a virgin, conceived~by His
374 10 | not then have been born of a virgin. It would then
375 10 | Church to confess him "born of the Virgin Mary." This is
376 10 | letter on the virginity of Saint Mary written to that
377 10(72) | in 412 in reply to a list of queries sent to Augustine
378 10(72) | Augustine by the~proconsul of Africa.~
379 10 | 35. Christ Jesus, Son of God, is thus both God and
380 10 | ages; he is~man in this age of ours. He is God because
381 10 | God because he is the Word of God, for "the Word was God."~73 ~
382 10 | also, since in the unity of his Person a rational soul
383 10 | might indeed be the fullness of all grace, he was also made
384 10 | grace, he was also made Son of Man - and yet he~was in
385 10 | For being in the form of God, he ~judged it not a
386 10 | was by nature, the equal of God. Yet he emptied himself,~
387 10 | himself,~taking on the form of a ~servant,"~74 yet neither
388 10 | nor diminishing the form of God.~75 Thus he was made
389 10 | said before. But he is one of these because he is~the
390 10 | the Word, he is the equal of the Father; as a man,~he
391 10 | less. He is the one Son of God, and at the same time
392 10 | and at the same time Son of Man; the one Son of Man,
393 10 | Son of Man; the one Son of Man, and ~at the same time
394 10 | These are not two sons of God, one God and the other
395 10 | other man, but~_one_ Son of God - God without origin,
396 10(75) | contrasting the "two natures" of Jesus Christ were favorite
397 10(75) | Christ were favorite figures of speech in Augustine's Christological
398 10(75) | thought. Cf. On the Gospel of John, Tractate 78; On the
399 11 | Incarnation as Prime Example of the Action of God's Grace~~
400 11 | Prime Example of the Action of God's Grace~~
401 11 | 36. In this the grace of God is supremely manifest,
402 11 | assumed into the unity of the Person of the only Son
403 11 | the unity of the Person of the only Son of God? What
404 11 | the Person of the only Son of God? What good will, what
405 11 | particularly deserving before God? Of course not! For, from the
406 11 | and this~because the Word of God assuming him became
407 11 | unity - that is, a unity of rational soul and flesh -
408 11 | this undoubtedly an act of~grace, no merit preceding
409 11 | here a clear manifestation of God's great and sole grace,
410 11 | Hail," he said, "full of grace." And shortly ~thereafter, "
411 11 | God."~76 And this was said of her, that she was full of~
412 11 | of her, that she was full of~grace, since she was to
413 11 | since she was to be mother of her Lord, indeed the Lord
414 11 | her Lord, indeed the Lord of all. Yet, concerning Christ~
415 11 | beheld his glory, a glory as of the only Son of the Father,
416 11 | glory as of the only Son of the Father, full of grace
417 11 | Son of the Father, full of grace and ~truth."~77 When
418 11 | flesh," this means, "Full of grace." When he also~said, "
419 11 | he also~said, "The glory of the only begotten of the
420 11 | glory of the only begotten of the Father," this means, "
421 11 | Father," this means, "Full of truth." Indeed it ~was Truth
422 11 | he himself became the Son of~Man as well.~
423 11 | only Son our Lord, was born of the Holy Spirit~and the
424 11 | to his human nature was of the Holy Spirit, save that ~
425 11 | this was itself also a work of grace? ~For when the Virgin
426 11 | For when the Virgin asked of the angel the manner by
427 11 | come upon you~and the power of the Most High shall overshadow
428 11 | One which shall be~born of you shall be called the
429 11 | shall be called the Son of God."~78 And when Joseph
430 11 | which is conceived in her is of~the Holy ~Spirit"~79 - that
431 11 | suspect is from another man is of the Holy Spirit."~~
432 12 | CHAPTER XII - The Role of the Holy Spirit~~
433 12 | Holy Spirit is the Father of Christ's human nature, so
434 12 | Christ came to be one, Son of God the Father as the Word,
435 12 | Father as the Word, Son of the Holy~Spirit as man?
436 12 | Father through begetting him of the~Virgin Mary? Who would
437 12 | from God~yet born as man of the Holy Spirit and the
438 12 | the human) the only Son of God the Father Almighty,
439 12 | say that Christ is born of the Holy Spirit, if the
440 12 | Jesus Christ - in the~form of God - all things were made.
441 12 | apostle says: "He was made of the seed of David according
442 12 | He was made of the seed of David according to the flesh."~80
443 12 | was related to the Person of the Son~alone, was made
444 12 | Trinity - for the works of the Trinity are not separable -
445 12 | perhaps, that when any One of the Three is~named in connection
446 12 | dwell too long on~this kind of solution.~For what still
447 12 | how it can be said, "Born of the Holy Spirit," when he
448 12 | he is in no~wise the Son of the Holy Spirit? Now, just
449 12 | that the world is the son of God, or that it is "born"
450 12 | God, or that it is "born" of God. Rather, one says it
451 12 | one might like to speak of it. ~So, then, when we confess, "
452 12 | when we confess, "Born of the Holy Spirit and the
453 12 | which he~is not the Son of the Holy Spirit and yet
454 12 | Spirit and yet is the son of the Virgin Mary, when he
455 12 | Mary, when he was born both of~him and of her, is difficult
456 12 | was born both of~him and of her, is difficult to explain.
457 12 | as Father as he was born of her as mother.~
458 12 | grant that whatever is born of something should therefore
459 12 | therefore be~called the son of that thing. Let us pass
460 12 | fact that a son is "born" of a man in a different~sense
461 12 | louse, or a maw worm - none of these is a son. Let us pass
462 12 | that those who~are born of water and of the Holy Spirit
463 12 | who~are born of water and of the Holy Spirit would not
464 12 | properly be called sons of the water by~anyone. But
465 12 | sense to call them sons of God the Father and of Mother
466 12 | sons of God the Father and of Mother Church. ~Thus, therefore,
467 12 | therefore, the one born of the Holy Spirit is the son
468 12 | the Holy Spirit is the son of God the Father, not of the
469 12 | son of God the Father, not of the Holy~Spirit.~What we
470 12 | everything which is "born" of something is said to be "
471 12 | those who are called sons of someone are always said
472 12 | always said to~have been born of him, since there are some
473 12 | those who are called "sons ~of Gehenna" are not born _of_
474 12 | of Gehenna" are not born _of_ it, but have been destined _
475 12 | for_ it, just as the sons of the Kingdom~are destined
476 12 | since a thing may be "born" of something else, yet not
477 12 | yet not in the fashion of a~"son," and conversely,
478 12 | who is called son is born of him whose son he is called ~-
479 12 | which Christ was "born" of the Holy Spirit (yet not
480 12 | yet not as a son), and of~the Virgin Mary as a son -
481 12 | suggests to us the grace of God by which a certain human~
482 12 | preceding, at the very outset of his existence, was joined
483 12 | was joined to the Word~of God in such a unity of person
484 12 | Word~of God in such a unity of person that the selfsame
485 12 | selfsame one who is Son of Man should be Son of God,~
486 12 | Son of Man should be Son of God,~and the one who is
487 12 | and the one who is Son of God should be Son of Man.
488 12 | Son of God should be Son of Man. Thus, in his assumption
489 12 | Thus, in his assumption of human nature,~grace came
490 12 | Still,~to speak adequately of this - even if one could -
491 13 | conceived in no pleasure of carnal appetite - and therefore~
492 13 | therefore~bore no trace of original sin - he was, by
493 13 | sin - he was, by the grace of God (operating in a marvelous
494 13 | with the only-begotten Word of the~Father, a Son not by
495 13 | committed no sin, yet because~of "the likeness of sinful
496 13 | because~of "the likeness of sinful flesh"~81 in which
497 13 | sacrifice for the washing away of sins.~Indeed, under the
498 13 | often called sins.~82 Yet he of whom~those sacrifices were
499 13 | to be the righteousness of God in ~him."~83 He does
500 13 | forth through the likeness of sinful flesh, in which he