| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library | ||
| Alphabetical [« »] title 3 titles 1 titus 1 to 923 today 2 together 14 toiled 1 | Frequency [« »] ----- 2003 the 1235 of 923 to 859 is 822 and 756 in | St. Augustine Enchiridion IntraText - Concordances to |
bold = Main text
Chapter grey = Comment text
1 1 | apostle wishes those men to be to whom he said,~3 "I
2 1 | apostle wishes those men to be to whom he said,~3 "I would
3 1 | that Wisdom herself said to man, "Behold, piety is wisdom."~5
4 1 | This too refers ~chiefly to the service of God. But
5 1 | wisdom.~When you ask me to be brief, you do not expect
6 1 | brief, you do not expect me to speak of great issues in
7 1 | it, you can easily refer to it. If not, recall your
8 1 | your desire, as you wrote, to have from me a book, a sort
9 1 | might be called - something to have "at hand" - that deals
10 1 | your questions. What is to be ~sought after above all
11 1 | the divers heresies, is to be avoided above all else? ~
12 1 | religion; or what happens to reason when the issues involved~
13 1 | You would have the answers to all these questions if you
14 1 | hope for, and what he ought to love. For these are the
15 1 | indeed, the only things - to seek for in religion. He
16 1 | either~a complete stranger to the name of Christ or else
17 1 | their senses and their minds to see and even to foresee
18 1 | their minds to see and even to foresee the things about
19 1 | works by love,~7 begins to penetrate the soul, it tends,
20 1 | vital power of goodness, to change into sight, so that
21 1 | then, surely, is~the answer to your question about the
22 1 | appears~that it is common to us and to certain heretics
23 1 | that it is common to us and to certain heretics as well.
24 1 | of the heretics who wish to be called~Christians, the _
25 1 | itself is not among them. To~make all this plain would
26 1 | because we would then have to review all the heresies~
27 1 | Christian,"~and we would have to show that what we have said
28 1 | take so many volumes as to make it seem endless.~10~
29 1 | Therefore we may return to these three ways in which,
30 1 | hope, love. It is easy to _say_ what one ought to
31 1 | to _say_ what one ought to believe, what to hope~for,
32 1 | one ought to believe, what to hope~for, and what to love.
33 1 | what to hope~for, and what to love. But to defend our
34 1 | for, and what to love. But to defend our doctrines against
35 1 | detailed task. If one is to have this wisdom, it is
36 1 | wisdom, it is not enough~just to put an enchiridion in the
37 2 | Lord's Prayer as Guides to the Interpretation of the
38 2 | Prayer. What is shorter to~hear or to read? What is
39 2 | What is shorter to~hear or to read? What is more easily
40 2 | apostle, when he wished to commend this same~grace,
41 2 | 8. Now, is it possible to hope for what we do not
42 2 | it is more rightly said to fear than to hope. A~poet,
43 2 | rightly said to fear than to hope. A~poet, distinguishing
44 2 | those who dread be allowed to hope,"~14~~but another poet,
45 2 | language and comment, "He said~'to hope' when he should have
46 2 | when he should have said 'to fear.'"~Therefore faith
47 2 | Therefore faith may refer to evil things as well as to
48 2 | to evil things as well as to good, since we believe in
49 2 | Moreover, faith refers to things past and present
50 2 | future. ~Again, faith has to do with our own affairs
51 2 | that at some time he began to exist~and that he has not
52 2 | future, and which~pertain to the man who cherishes the
53 2 | this in~common: they refer to what is not seen, whether
54 2 | for. Thus in~the Epistle to the Hebrews, which is used
55 2 | of faith, faith is said to be "the conviction of things
56 2(15) | she would have been able to bear it. Augustine's criticism
57 2 | faith, he still ought not to~be called absurd or told, "
58 2 | Still it is better for us to use the term "faith,"~as
59 2 | the sacred eloquence,"~17 to refer to things not seen.
60 2 | eloquence,"~17 to refer to things not seen. And as
61 2 | therefore, our good is believed to be future, this is the same
62 2 | hope~for and love is coming to pass, they tremble. Therefore,
63 3 | it is asked what we ought to believe in matters of religion,
64 3 | religion, the answer is~not to be sought in the exploration
65 3 | these "physicists" have~come to understand, or think they
66 3 | learned everything there is to ~know. For that matter,
67 3 | things they are so proud to have discovered are more
68 3 | Christian, it is enough to believe that the cause of
69 3 | and praise when compared to the bad things. For the
70 3 | Supreme Good, he is able to bring forth good out of
71 4 | and augmented. For good to be diminished is evil; still,
72 4 | good reason, therefore, to praise~an uncorrupted thing,
73 4 | natura ~incorruptibilis], and to this great good it will
74 4 | however, the corruption comes to be total and entire, there
75 4 | subsistent being in which to exist.~
76 4 | follows that there is nothing to be called evil if there
77 4 | is no good. This leads us~to a surprising conclusion:
78 4 | thing is bad, it would seem to mean that we are saying
79 4 | of the~argument compel us to it as inevitable. At the
80 4 | judgment which reads: "Woe to those who call evil good
81 4 | anyone says that simply to be a man is~evil, or that
82 4 | be a man is~evil, or that to be a wicked man is good,
83 4 | prophetic judgment: "Woe to~him who calls evil good
84 4 | evil." For this amounts to finding fault with God's
85 4 | rule of the logicians fails to apply.~25 No~weather is
86 4 | This principle is found to apply in almost all disjunctions:
87 4 | or an angel. It is good to be a man, good to be an
88 4 | is good to be a man, good to be an angel; but evil to
89 4 | to be an angel; but evil to be wicked. These~two contraries
90 4 | can have no mode in which to exist, nor any source from
91 4 | whence an evil thing can come to be. If this is~the case,
92 4(25) | This refers to Aristotle's well-known principle
93 4 | Yet from that same earth to which he was~referring,
94 5 | whose force swells the sea to flood, so that they burst
95 5 | things as this.~But we ought to know the causes of good
96 5 | errors and distress, in order to avoid these errors and distresses. ~
97 5 | mislead. If it~is a good thing to understand the causes of
98 5 | these matters which we ought to understand than our own
99 5 | well, it is impossible not to be ignorant of many things.
100 5 | naturally prefers the instructed to the ignorant, the expert
101 5 | the ignorant, the expert to the blunderer, and this
102 5 | that it is better not to know than to know. Likewise,
103 5 | better not to know than to know. Likewise, there is
104 5 | This sort of thing happened to us once, when we mistook
105 5 | of Donatists lay in wait to ambush~us. We finally arrived
106 5 | the ambush, we were glad to have erred and gave thanks
107 5 | have erred and gave thanks to God for our error. ~Who
108 5 | truth in this business. To err means nothing~more than
109 5 | means nothing~more than to judge as true what is in
110 5 | false what is true. It means to be certain ~about the uncertain,
111 5 | and proper thing would~be to be able to say, in speech
112 5 | thing would~be to be able to say, in speech or judgment: "
113 5 | sometimes if they are not to be entirely lost, error
114 5 | a~deceiver is unwilling to be deceived by somebody
115 5 | that his~lie does no harm to himself, when actually every
116 6 | large book, in~response to the urgent question whether
117 6 | duty of a righteous man to lie.~34 Some~go so far as
118 6 | lie.~34 Some~go so far as to contend that in cases concerning
119 6 | sometimes a good and pious deed to speak falsely. It seems
120 6 | speak falsely. It seems to me, however, that every
121 6 | who lies in the attempt to be helpful as the man who
122 6 | what he said. Nor is a man to be cleared of the charge
123 6 | his conscious intention is to lie. If we do~not consider
124 6 | he judges his statement to be true - than the ~one
125 6 | his heart he is attempting to deceive. For the first~man
126 6 | one is deceived or lies. To be deceived is a lesser~
127 6 | deceived is a lesser~evil than to lie, as far as a man's intentions
128 6 | with religion than for one to be deceived in matters where~
129 6 | knowledge are prerequisite to the proper service of God.
130 6 | the proper service of God. To illustrate what I mean by~
131 6 | not be~incomparably better to lie in the first case than
132 6 | lie in the first case than to be deceived in the second?
133 6 | it not be~a lesser evil to lead someone into the former
134 6 | into the former error than to be led by someone into the
135 6 | is a great evil for a man to be deceived so as~not to
136 6 | to be deceived so as~not to believe what would lead
137 6 | believe what would lead him to life eternal, or what would
138 6 | eternal, or what would lead to eternal death. But it is
139 6 | But it is a~small evil to be deceived by crediting
140 6 | which can then be turned to good use by being borne
141 6 | when someone judges a man to be good who is actually
142 6 | bad, and~consequently has to suffer evil on his account.
143 6 | man who believes a bad man to be~good, yet suffers no
144 6 | condemnation fall on him: "Woe to those who call evil good."
145 6 | that this~saying refers to the things in which men
146 6 | which men are evil and not to the men themselves. Hence,
147 6 | a man~good supposing him to be chaste and not knowing
148 6 | good and evil, but only as to the secrets of human conduct.
149 6 | of what he supposed him to be, and this is undoubtedly
150 6 | mentioned before happened to me on that journey, there
151 6 | something good that accrues to a man through his mistakes.
152 6 | error, denies that it is bad to approve the false as though
153 6 | though it were the truth, or to ~disapprove the truth as
154 6 | though it were falsehood, or to hold what is certain as
155 6 | certain? It is one thing to judge a man good who is
156 6 | quite another thing not to suffer harm from something
157 6 | wicked man whom we supposed to be good actually does nothing
158 6 | actually does nothing harmful to us. It is one thing~to suppose
159 6 | harmful to us. It is one thing~to suppose that this particular
160 7 | am I at the moment trying to deal with that knottiest
161 7 | whether a wise man ought ever to affirm anything~positively
162 7 | understanding.~38 It was~necessary to overcome the despair of
163 7 | despair of being unable to attain to truth, which is
164 7 | of being unable to attain to truth, which is what their~
165 7 | what their~arguments seemed to lead one to. Among them
166 7 | arguments seemed to lead one to. Among them every error
167 7 | deceitful likeness of falsehood to the truth, so that even
168 7 | that even if what~appears to be true turns out to be
169 7 | appears to be true turns out to be true indeed, they will
170 7(38) | This refers to one of the first of the
171 7(38) | whole career he continued to maintain this position:
172 7 | believed, we cannot~attain to the happy life, which is
173 7 | question whether we ought ~to argue with those who profess
174 7 | only about the eternity yet to come but~also about their
175 7 | else at all, because either to know or to "not ~know" implies
176 7 | because either to know or to "not ~know" implies a living
177 7 | positive assent, this ought not to be regarded as a higher~
178 7 | are true or are supposed to be true or ~false. To err
179 7 | supposed to be true or ~false. To err in such questions, to
180 7 | To err in such questions, to mistake one thing for another,
181 7 | thing for another, is not to be judged as a sin or, if~
182 7 | involve the way that leads to God, which is the faith
183 7 | abandoned in that error so dear to parents concerning the~twins.~41
184 7 | leave the way that leads us to him. Nevertheless, such
185 7 | which is so readily subject to vanity that~we judge the
186 7 | by which we move forward to affirm~truth and eternal
187 7 | yet they are not unrelated to the misery in which we still
188 7 | because every man ought to speak what is in his heart -
189 7 | true or is only supposed to be true when it is not.
190 7 | with the deliberate intent to deceive. Now clearly, language,
191 7 | communicate his thought to others. Wherefore to use~
192 7 | thought to others. Wherefore to use~language in order to
193 7 | to use~language in order to deceive, and not as it was
194 7 | and not as it was designed to be used, is a sin.~Nor should
195 7 | the loss is openly given to a pauper who~greatly appreciates
196 7 | adultery, if someone appeared to be dying for love if we
197 7 | if we would~not consent to her desire and who, if she
198 7 | of human values, is not to be denied. ~But what is
199 7 | but certainly ought not to be praised,~especially among
200 7 | heirs of the New Covenant to whom it has been said, "
201 7 | evil~does, never ceasing to subvert this mortality of
202 8 | this kind of treatise, as to what we~need to know about
203 8 | treatise, as to what we~need to know about the causes of
204 8 | of good and evil - enough to lead us in the way toward
205 8 | without anxiety -~we ought not to doubt in any way that the
206 8 | of everything pertaining to our good is nothing ~other
207 8 | ignorance of the right things to ~do and also an appetite
208 8 | these two evils are felt to be imminent, the soul's
209 8 | inane - and as it fails to recognize the error of its
210 8 | its ways - it falls victim to unwholesome~pleasures or
211 8 | righteousness, he would rise to~better things.~
212 8 | subjected~his descendants to the punishment of sin and
213 8 | wife (who~had prompted him to sin and who was condemned
214 8 | possessors and~companions), to that final stage of punishment
215 8 | is, of course, referring to the whole~human race.~
216 8 | penalties they are called on to~suffer, both openly and
217 8 | goodness does not cease to sustain life and~vitality
218 8 | they would simply cease to~exist. As for mankind, although
219 8 | still retains the~power to form and animate his seed,
220 8 | form and animate his seed, to direct his members in their
221 8 | in their temporal order, to enliven his~senses in their
222 8 | their spatial relations, and to provide bodily nourishment.
223 8 | For God judged it better to~bring good out of evil than
224 8 | good out of evil than not to permit any evil to exist.
225 8 | than not to permit any evil to exist. And if he had willed
226 8 | and if he had not willed to show far more striking~evidence
227 9 | hand the whole company over to a deserved punishment, as
228 9 | fast in pious obedience~to the Lord and so received
229 9 | For this is the~promise to the saints at the resurrection,
230 9 | that they shall be equal to the angels of God.~45~Thus
231 9 | demons, whose places are to be filled by~the sons of
232 9 | in the future, is known to the mind of the Maker, "
233 9 | that part of the human race to whom God hath promised deliverance
234 9 | the free will turns out to be victor over the will
235 9 | whom a man is overcome, to this one he then is bound
236 9 | except the liberty that loves to sin? He serves freely who
237 9 | Accordingly he who is slave to sin is free to sin. But
238 9 | is slave to sin is free to sin. But thereafter he will
239 9 | thereafter he will not be free~to do right unless he is delivered
240 9 | bondage of sin and begins to be the servant of~righteousness.
241 9 | devoted service in obedience to righteous precept.~But how
242 9 | sold, get back his liberty to do good, unless he could
243 9 | when he is not yet free to act rightly? He could do
244 9 | lest men should arrogate to themselves saving faith
245 9 | obtained~mercy of the Lord to be trustworthy"~51 makes
246 9 | created in Christ Jesus to good works, which God hath~
247 9 | prepared beforehand for us to walk in them."~53~We are
248 9 | him and as if the freedom to do good works had ~been
249 9 | who is at work in you both to will and to do according
250 9 | in you both to will and to do according to his good
251 9 | will and to do according to his good will."~56 And,~
252 9 | a man who is old enough to exercise his reason~cannot
253 9 | action is from both, that is to say, from the will of man~
254 9 | no Christian~would dare to say, "It is not a matter
255 9 | God's showing mercy," is to be understood to mean that
256 9 | mercy," is to be understood to mean that the whole process~
257 9 | whole process~is credited to God, who both prepareth
258 9 | both prepareth the will to receive divine aid and aideth
259 9(59) | grace, he did not hesitate to insist that grace is irresistible
260 9(59) | man's part in responding to the initiatives of grace.
261 9(59) | characteristically directed to the faithful themselves,
262 9 | predisposes a man~before he wills, to prompt his willing. It follows
263 9 | Otherwise, why are we admonished to pray for our enemies,~62
264 9 | plainly not now willing~to live piously, unless it
265 9 | again, why are we admonished to ask in order to receive,
266 9 | admonished to ask in order to receive, unless it be that
267 9 | he through whom it comes to pass that we will? We pray
268 10 | Mediator was required; that is to say, a Reconciler who by
269 10 | enemies, we were reconciled to God by the death of his
270 10 | However, when God is said to be wrathful, this does not
271 10 | that we are reconciled to God through the Mediator
272 10 | It would take too long to say all that would be truly
273 10 | term "flesh" we ought here to understand~"man," an expression
274 10 | justified,"~71 which is to say, no _man_ shall be justified.
275 10 | was lacking that belongs to human nature.~But it was
276 10 | unthinkable) for the whole Church to confess him "born of the
277 10 | mother, daily gives birth to his members yet remains
278 10 | virginity of Saint Mary written to that illustrious man, Volusianus,
279 10(72) | written in 412 in reply to a list of queries sent to
280 10(72) | to a list of queries sent to Augustine by the~proconsul
281 10 | soul and body is joined to the~Word.~Accordingly, in
282 10 | by grace but by nature - to the~end that he might indeed
283 10 | judged it not a violation to be what he was by nature,
284 11 | particular man deserved to~become one Person with God?
285 11 | singular grace~given him as to one particularly deserving
286 11 | from the moment he~began to be a man, that man began
287 11 | be a man, that man began to be nothing other than God'
288 11 | there be such great glory to a human nature - and this
289 11 | man Christ had no power to sin? Thus indeed the angel
290 11 | his~mother when announcing to her the future birth: "Hail,"
291 11 | of~grace, since she was to be mother of her Lord, indeed
292 11 | gift that is itself equal to the ~Giver; wherefore the
293 11 | is God also, not inferior to the Father and the Son.
294 11 | Christ's birth in respect to his human nature was of
295 11 | he announced would come~to pass (since she had known
296 11 | And when Joseph wished to put her away,~suspecting
297 11 | the angel: "Do not fear to take Mary as your wife;
298 12 | 38. Are we, then, to say that the Holy Spirit
299 12 | both natures Christ came to be one, Son of God the Father
300 12 | Virgin Mary? Who would dare to say such a thing? There
301 12 | thing? There is no need to show by argument how~many
302 12 | believer's ear~can bear to hear it. Actually, then,
303 12 | seed of David according to the flesh."~80 But since
304 12 | bore, though it was related to the Person of the Son~alone,
305 12 | action, the whole Trinity is to be understood as involved ~
306 12 | however else one might like to speak of it. ~So, then,
307 12 | and of her, is difficult to explain. But there is no
308 12 | But there is no doubt as to the fact that he was not
309 12 | But it does make sense to call them sons of God the
310 12 | born" of something is said to be "son" to him from which
311 12 | something is said to be "son" to him from which it is ~"born."
312 12 | someone are always said to~have been born of him, since
313 12 | as a son - this suggests to us the grace of God by which
314 12 | his existence, was joined to the Word~of God in such
315 12 | human nature,~grace came to be natural to that nature,
316 12 | grace came to be natural to that nature, allowing no
317 12 | nature, allowing no power to sin. This is why grace is
318 12 | called God's Gift. Still,~to speak adequately of this -
319 13 | Christ's sake, we beseech you to be reconciled to God," he
320 13 | beseech you to be reconciled to God," he straightway added, "
321 13 | who~knew no sin, he made to be sin for us that we might
322 13 | us that we might be made to be the righteousness of
323 13 | knew no~sin, he God made to be sin for us." The God
324 13 | be sin for us." The God to whom we are to be reconciled
325 13 | The God to whom we are to be reconciled hath thus
326 13 | in him he could then, so to say, die to sin by dying
327 13 | could then, so to say, die to sin by dying in the flesh,
328 13 | ours, which is springing to life anew from the old death
329 13 | in which we~had been dead to sin.~
330 13 | among us. All~who attain to this grace die thereby to
331 13 | to this grace die thereby to sin - as he himself is said
332 13 | as he himself is said to have died to sin because
333 13 | himself is said to have died to sin because he~died in the
334 13 | no one who does not die to sin in baptism. Infants
335 13 | in baptism. Infants die to ~original sin only; adults,
336 13 | original sin only; adults, to all those sins which they
337 13 | through their evil living, to the~burden they brought
338 13 | these are frequently said to die to sin, when without
339 13 | are frequently said to die to sin, when without doubt
340 13 | without doubt they die not to one~but to many sins, and
341 13 | they die not to one~but to many sins, and to all the
342 13 | one~but to many sins, and to all the sins which they
343 13 | we read: "Pray~therefore to the Lord that he may take
344 13 | They made," [Moses] says, "to~themselves gods of gold,"
345 13 | by one man and so spread to all~men,"~88 and on account
346 13 | single sin is divided, so to say, into its separate elements.
347 13 | it, since man~preferred to be under his own rule rather
348 13 | since he cast himself down to death; and spiritual fornication,
349 13 | definitely applies to~them before they come into
350 13 | generatio] ~was tainted - and to such a degree that one born
351 13 | correctly; rather, he preferred to say "iniquities"~and "sins,"
352 13 | forebears~from Adam down to one's own parents, a question
353 13 | very account, God threatens~to visit the sins of the parents
354 13 | would be if they were bound to bear, as original guilt,
355 13 | beginning of the human race, and to pay the due penalty for
356 13 | Whether~yet another solution to so difficult a problem might
357 14 | race was originally and, so to say, radically condemned. ~
358 14 | born in such a way as not to need to be~reborn.~
359 14 | such a way as not to need to be~reborn.~
360 14 | also was born, needing ~not to be reborn. This is the reason
361 14 | thee,"~95 which pointed not to that particular day on which
362 14 | which he was~baptized, but to that "day" of changeless
363 14 | changeless eternity, in order to show us that this Man belonged
364 14 | us that this Man belonged to~the personal Unity of the
365 14 | today." Therefore, he~chose to be baptized in water by
366 14 | water by John, not thereby to wash away any sin of his
367 14 | any sin of his own, but to~manifest his great humility.
368 14 | baptism found nothing in him to wash away, just as death~
369 14 | just as death~found nothing to punish. Hence, it was in
370 14 | others which he found added to it. Hence, ~the apostle
371 14 | involved, makes men liable to condemnation. Yet grace
372 14 | offense of one man~led all men to condemnation, so also the
373 14 | of one man leads all men to the life of ~justification,"~97
374 14 | born of Adam is subject to damnation,~and no one, unless
375 14 | epistle, the apostle passes on to speak of the great ~mystery
376 14 | the cross of Christ, and to do this so that we may understand
377 14 | How shall we,~who are dead to sin, live any longer therein?"~100
378 14 | longer therein?"~100 Then, to show that we are dead to
379 14 | to show that we are dead to sin, "Do~you not know that
380 14 | Christ shows that we are dead to sin,~then certainly infants
381 14 | are baptized in Christ die to sin, since they are baptized
382 14 | And the effect of this is to show that we are dead to
383 14 | to show that we are dead to sin. Yet what sin~do infants
384 14 | what sin~do infants die to in being reborn except that
385 14 | the epistle also pertains to this: "Therefore we were
386 14 | the death he died, he died to sin, once for all; but the
387 14 | reckon yourselves also to be dead to sin, but alive
388 14 | yourselves also to be dead to sin, but alive unto God~
389 14 | Now, he had set out to prove that we should not
390 14 | had said, "If we have died to sin, how, then, shall we~
391 14 | living in it?" And then to show that we were dead to
392 14 | to show that we were dead to sin, he had added, "Know
393 14 | death of Christ in order to ~say that even he died to
394 14 | to ~say that even he died to sin. To what sin, save that
395 14 | that even he died to sin. To what sin, save that of the
396 14 | by the name of sin? Thus, to ~those baptized into the
397 14 | should reckon yourselves to be dead to sin, but alive
398 14 | reckon yourselves to be dead to sin, but alive to God in ~
399 14 | be dead to sin, but alive to God in ~Christ Jesus."~
400 14 | will~come again from heaven to judge the living and the
401 14 | the dead, does not pertain to this life of ours as~we
402 14 | because it belongs not to his deeds already done,
403 14 | deeds already done, but to what he will do~at the close
404 14 | at the close of the age. To this the apostle refers
405 14 | apostle refers and goes on to add, "When Christ, who is
406 14 | 55. There are two ways~to interpret the affirmation
407 14 | since the righteous are to be judged as well as the
408 14 | evil [shall~come forth] to the resurrection of judgment."~106
409 14 | between good and evil is made, to the end that,~being freed
410 14 | Judge me, O God," and, as if to explain what he had~said, "
411 15 | confession of faith, we go on to affirm that we believe also
412 15 | and after that we call to mind our faith "in holy
413 15 | Church." By~this we are given to ~understand that the rational
414 15 | rational creation belonging to the free Jerusalem ought
415 15 | the free Jerusalem ought to be mentioned in a~subordinate
416 15 | mentioned in a~subordinate order to the Creator, that is, the
417 15 | man Christ Jesus refers to the unity of the Person
418 15 | Church be made subordinate to the~Trinity, as a house
419 15 | a house is ~subordinate to him who dwells in it, the
420 15 | dwells in it, the temple to God, and the city to its
421 15 | temple to God, and the city to its founder. By the~Church
422 15 | By the~Church here we are to understand the whole Church,
423 15 | earth~from rising of the sun to its setting, praising the
424 15 | from ~creation, held fast to God, and which never experienced
425 15 | help, even as it ought, to the other ~part still on
426 15 | nor any part of it wishes to be worshiped as God nor
427 15 | be worshiped as God nor to be~God to anyone belonging
428 15 | worshiped as God nor to be~God to anyone belonging to the
429 15 | God to anyone belonging to the temple of God - the
430 15 | since he~would then belong _to_ the Church, in that part
431 15(113)| hyperbolic expression referring to "the saints." Augustine'
432 15 | of God," and~then, as if to prove his point, added, "
433 15 | save that in it no evil is~to be found, nor any apostates,
434 15 | prisons of darkness in hell, to be reserved for the sentence
435 15 | as we~read in the Epistle to the Hebrews, "But to which
436 15 | Epistle to the Hebrews, "But to which of the angels said
437 15 | which the apostle seems to encompass the entire~heavenly
438 15 | answers. For myself, I confess to ignorance of such matters.
439 15 | and all the stars belong to that same heavenly~society -
440 15 | society - although they seem to be nothing more than luminous
441 15 | which the angels appeared to men, so~that they were not
442 15 | bring certain visions, not to the physical eyes but to
443 15 | to the physical eyes but to the~spiritual eyes of the
444 15 | or speak something, not to the ears, as from outside
445 15 | angel that spoke in me, said to me . . ."~122 He does not
446 15 | He does not say, "Spoke ~_to_ me" but "Spoke _in_ me."
447 15 | me." How do they appear to men in sleep, and communicate
448 15 | angel of the Lord appeared to him in his sleep, ~saying..."~123?
449 15 | presentation, the angels seem to indicate that they do~not
450 15 | a tangible~fashion?~125~To ask such questions as these,
451 15 | questions as these, and to guess at the answers as
452 16 | 60. It is more important to be able to discern and tell
453 16 | more important to be able to discern and tell when Satan
454 16 | faith, there is no danger to religion. Or if, feigning~
455 16 | Or if, feigning~himself to be good, he does or says
456 16 | neither dangerous nor fatal to the Christian faith. But~
457 16 | these alien wiles, he begins to lead us into his own ways,
458 16 | great vigilance is~required to recognize him and not follow
459 16 | men are there who are able to~avoid his deadly stratagems,
460 16 | of~God will become known to us as it really is only
461 16 | of the age, we are joined to it, ~to possess, together
462 16 | age, we are joined to it, ~to possess, together with it,
463 16 | the earth is better known to us because we are in it,
464 16 | redemption of mankind serves to~repair the ruins left by
465 16 | human race are required to fill up the full census
466 16 | all things are restored to unity in Christ,~both those
467 16 | when those men predestined to eternal life are redeemed
468 16 | and the earthly reconciled to the heavenly. ~Wherefore,
469 16 | dwell~in him and by him to reconcile all things to
470 16 | to reconcile all things to himself, making peace with
471 16 | shall have become "equal to God's angels,"~130 then,
472 16 | they do, "we shall see~face to face."~131 And we shall
473 16 | toward us;~for we shall come to love them as much as we
474 16 | peace will become known to us, since ours will be like
475 16 | follows~that it is better to interpret the passage, "
476 17 | Creed, after the reference to "holy Church" is placed
477 17 | is placed the reference to ~"forgiveness of sins."
478 17 | truly repent, each according to the measure of his sin. ~
479 17 | of such gravity as also to~cut off the sinner from
480 17 | another, and does not come to notice~through words and
481 17 | even when it is plain to Him of whom it is said, "
482 17 | remission of sins has chiefly to do with the future judgment.
483 17 | afflictions. This helps us~to understand that the whole
484 17 | sacraments of salvation has to do more with the hope of
485 17 | Indeed, many sins seem to be ignored and go unpunished;
486 17 | future age. Hence, referring to certain temporal punishments,
487 17 | life, the apostle, speaking to those whose sins are blotted
488 17 | blotted out and not reserved to the end,~says: "For if we
489 18(141)| supplies an important clue to the date of the Enchiridion
490 18(141)| Augustine's inclination to re-use "good material."
491 18(141)| as a part of his answer to the question whether those
492 18 | obstinately persevere in them to life's last day - even these
493 18 | prolonged in~proportion to their sins, but still not
494 18 | are deceived, as it seems to me, by a kind~of merely
495 18 | I could that, according to Holy Scripture, the faith
496 18(142)| in which Augustine seeks to combine the Pauline and
497 18(142)| works are _both_ essential to salvation. The best text
498 18 | without doubt, according to the apostle James "it is
499 18 | itself."~144 He then goes on to say, "If a man says he has
500 18 | can his faith~be enough to save him?"~145~Now, if the