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1 1 | one of those of whom it is said: "Where is~the wise?
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
4 1 | Where is the scribe? Where is the disputant of this world?
5 1 | one of those of whom it is written,~"The multitude
6 1 | The multitude of the wise is the health of the world"~2;
7 1(4) | himself save only as he is enlightened by Him of whom
8 1(4) | enlightened by Him of whom it is written, 'All wisdom is
9 1(4) | is written, 'All wisdom is from God' [Ecclus. 1:1]."~
10 1 | said to man, "Behold, piety is wisdom."~5 If, then, you
11 1 | service of God. But no term is better than qeosebeia, which
12 1 | a few~sentences, do you? Is not this rather what you
13 1 | 4. It is your desire, as you wrote,
14 1 | with your questions. What is to be ~sought after above
15 1 | of the divers heresies, is to be avoided above all
16 1 | concern faith alone; what is the beginning and end of
17 1 | end of our endeavor? What is the most~comprehensive of
18 1 | of all explanations? What is the certain and distinctive
19 1 | who turns away from them is either~a complete stranger
20 1 | name of Christ or else he is a heretic. Things that arise
21 1 | beauty whose full vision is our highest happiness. Here,
22 1 | happiness. Here, then, surely, is~the answer to your question
23 1 | in sight.~8 This likewise is the most comprehensive of
24 1 | of the catholic faith, it is Christ. "For other foundation,"~
25 1 | which has been laid, which is Christ Jesus."~9 Nor~should
26 1 | should it be denied that this is the distinctive basis of
27 1 | because it appears~that it is common to us and to certain
28 1 | Christians, the _name_ of Christ is held in honor, but the reality
29 1 | but the reality itself is not among them. To~make
30 1 | what we have said of all is true of each of them. Such
31 1 | served: faith, hope, love. It is easy to _say_ what one ought
32 1 | those who think~differently is a more difficult and detailed
33 1 | and detailed task. If one is to have this wisdom, it
34 1 | to have this wisdom, it is not enough~just to put an
35 1 | enchiridion in the hand. It is also necessary that a great
36 2 | the Lord's Prayer. What is shorter to~hear or to read?
37 2 | to~hear or to read? What is more easily memorized? Since
38 2 | without faith~nothing else is possible; thus faith prays
39 2 | faith prays too. This, then, is the meaning of the saying, "
40 2 | 8. Now, is it possible to hope for
41 2 | believes that such a punishment is~threatening him and draws
42 2 | draws back in horror from it is more rightly said to fear
43 2 | good~and evil. Yet faith is good, not evil. Moreover,
44 2 | believe that Christ died; this is a past event. We believe
45 2 | Father's right hand; this is present. We believe that
46 2 | come as our judge; this is future. ~Again, faith has
47 2 | cherishes the hope. Since this is so, faith must be distinguished
48 2 | common: they refer to what is not seen, whether this unseen
49 2 | seen, whether this unseen is believed in or hoped for.
50 2 | Epistle to the Hebrews, which is used by the ~enlightened
51 2 | catholic rule of faith, faith is said to be "the conviction
52 2(15) | context of this quotation is Dido's lament over Aeneas'
53 2(15) | abandonment of her. She is saying that if she could
54 2(15) | Augustine's criticism here is a literalistic quibble.~
55 2 | follow~that unless a thing is not seen it cannot be believed.
56 2 | cannot be believed. Still it is better for us to use the
57 2 | apostle says: "Hope that is seen is not hope. For if
58 2 | says: "Hope that is seen is not hope. For if a man sees
59 2 | When,~therefore, our good is believed to be future, this
60 2 | believed to be future, this is the same thing as hoping
61 2 | what we hope~for and love is coming to pass, they tremble.
62 2 | exist without hope. Thus it is that ~love is not without
63 2 | hope. Thus it is that ~love is not without hope, hope is
64 2 | is not without hope, hope is not without love, and neither
65 3 | 9. Wherefore, when it is asked what we ought to believe
66 3 | of religion, the answer is~not to be sought in the
67 3 | learned everything there is to ~know. For that matter,
68 3 | knowledge.~For the Christian, it is enough to believe that the
69 3 | whether visible or invisible, is nothing other than the goodness
70 3 | goodness of the Creator, ~who is the one and the true God.~21
71 3(20) | as De rerum natura. This is, in fact, the title of Lucretius'
72 3 | and he believes that God is triune, i.e., the Father,
73 3 | each single created thing is~good, and taken as a whole
74 3 | this universe, even what is called evil, when it is
75 3 | is called evil, when it is rightly ordered and~kept
76 3 | as the Supreme Good, he is able to bring forth good
77 3 | evil. ~What, after all, is anything we call evil except
78 3 | privation of health. When a cure is effected,~the evils which
79 3 | any more. For such evil is not a substance; the wound
80 3 | the wound or the~disease is a defect of the bodily substance
81 3 | substance which, as a substance, is good. Evil, then, is an~
82 3 | substance, is good. Evil, then, is an~accident, i.e., a privation
83 3 | privation of that good which is called health. Thus, whatever
84 3(22) | section (Chs. III and IV) is the most explicit statement
85 3(22) | and De ordine, II, 7. It is obviously a part of the
86 3(22) | Christian philosophy. The good is positive, constructive,
87 3(22) | constructive, essential; evil is privative, destructive,
88 4 | All of nature, therefore, is good, since the Creator
89 4 | the Creator of all nature is supremely good. But~nature
90 4 | supremely good. But~nature is not supremely and immutably
91 4 | supremely and immutably good as is the Creator of it. Thus
92 4 | For good to be diminished is evil; still, however much~
93 4 | still, however much~it is diminished, something must
94 4 | thing may be, the good which is its "nature" cannot~be destroyed
95 4 | itself being destroyed. There is good reason, therefore,
96 4 | When, however, a thing is corrupted, its ~corruption
97 4 | corrupted, its ~corruption is an evil because it is, by
98 4 | corruption is an evil because it is, by just so much, a privation
99 4 | of the good. Where there is no~privation of the good,
100 4 | privation of the good, there is no evil. Where there is
101 4 | is no evil. Where there is evil, there is a corresponding
102 4 | Where there is evil, there is a corresponding diminution
103 4 | As long, then, as a thing is being corrupted, there is
104 4 | is being corrupted, there is good in it of which it is
105 4 | is good in it of which it is being~deprived; and in this
106 4 | But~even if the corruption is not arrested, it still does
107 4 | total and entire, there is no~good left either, because
108 4 | left either, because it is no longer an entity at all.
109 4 | Every actual entity [natura] is therefore good;~a greater
110 4 | unknowing can deny that it is still good even when corrupted.
111 4 | corrupted. Whenever a thing is consumed by~corruption,
112 4 | corruption remains, for it is nothing in itself, having
113 4 | this it follows that there is nothing to be called evil
114 4 | be called evil if there is nothing good. A~good that
115 4 | wholly lacks an evil aspect is entirely good. Where there
116 4 | entirely good. Where there is some evil in a thing, its ~
117 4 | evil in a thing, its ~good is defective or defectible.
118 4 | can be no evil where there is no good. This leads us~to
119 4 | every being, in so far as it is a being, is good, if we
120 4 | so far as it is a being, is good, if we then ~say that
121 4 | say that a defective thing is bad, it would seem to mean
122 4 | we are saying that what is evil is~good, that only
123 4 | saying that what is evil is~good, that only what is
124 4 | is~good, that only what is good is ever evil and that
125 4 | that only what is good is ever evil and that there
126 4 | ever evil and that there is no evil apart from something
127 4 | from something good. ~This is because every actual entity
128 4 | because every actual entity is good [omnis natura bonum
129 4 | heart."~24 ~What, then, is an evil man but an evil
130 4 | natura mala], since man is an entity? Now, if a man~
131 4 | an entity? Now, if a man~is something good because he
132 4 | something good because he is an entity, what, then, is
133 4 | is an entity, what, then, is a bad man except an evil
134 4 | we find that the bad man is not bad~because he is a
135 4 | man is not bad~because he is a man, nor is he good because
136 4 | because he is a man, nor is he good because he is wicked.
137 4 | nor is he good because he is wicked. Rather, he is a
138 4 | he is wicked. Rather, he is a good entity in so far
139 4 | good entity in so far as~he is a man, evil in so far as
140 4 | man, evil in so far as he is wicked. Therefore, if anyone
141 4 | that simply to be a man is~evil, or that to be a wicked
142 4 | that to be a wicked man is good, he rightly falls under
143 4 | God's work,~because man is an entity of God's creation.
144 4 | particular man _because_ he is a wicked person. Thus, every
145 4 | every entity, even if it is a defective one,~in so far
146 4 | defective one,~in so far as it is an entity, is good. In so
147 4 | far as it is an entity, is good. In so far as it is
148 4 | is good. In so far as it is defective, it is evil.~
149 4 | far as it is defective, it is evil.~
150 4 | to apply.~25 No~weather is both dark and bright at
151 4 | same time; no food or drink is both sweet and sour at the~
152 4 | at the~same time; no body is, at the same time and place,
153 4 | same time. This principle is found to apply in almost
154 4 | good, or in a thing that is not a good. On the other
155 4 | in a man or an angel. It is good to be a man, good to
156 4 | there were no good in what is evil, then the evil~simply
157 4 | corruptible. Unless this something is good, it cannot~be corrupted,
158 4 | corrupted, because corruption is nothing more than the deprivation
159 4 | not anything at all. There is no other source whence an
160 4 | can come to be. If this is~the case, then, in so far
161 4 | then, in so far as a thing is an entity, it is unquestionably
162 4 | a thing is an entity, it is unquestionably good. If
163 4 | unquestionably good. If it is an incorruptible~entity,
164 4 | incorruptible~entity, it is a great good. But even if
165 4 | great good. But even if it is a corruptible entity, it
166 4 | aspect of something that is good. Only by corrupting
167 4 | From a human~nature, which is good in itself, there can
168 4 | an angel or a man. This is what our Lord himself most
169 4 | fruits will be bad."~27 This is warning enough that bad
170 5 | gives us pleasure, ~~"Happy is he who can understand the
171 5 | this life, filled as it is with errors and distress,
172 5 | nor error mislead. If it~is a good thing to understand
173 5 | of physical motion, there is nothing of greater concern~
174 5 | in~small ones as well, it is impossible not to be ignorant
175 5 | he approves as true what is actually false, this then
176 5 | actually false, this then is error, in the proper sense
177 5 | if the former knowledge is more useful and the latter
178 5 | more useful and the latter is less useful or even~harmful,
179 5 | things, after all, ~that it is better not to know than
180 5 | to know. Likewise, there is sometimes profit in error -
181 5 | that the erring traveler is better off than the unerring~
182 5 | me away,"~31~~for there is such a thing as a fortunate
183 5 | than to judge as true what is in fact false, and as false
184 5 | false, and as false what is true. It means to be certain ~
185 5 | sort of error in the mind is deforming and improper,
186 5(31) | The context of the passage is Damon's complaint over his
187 5(31) | his faithless Nyssa; he is here remembering the first
188 5 | be entirely lost, error is ~unavoidable. It is different
189 5 | error is ~unavoidable. It is different in that higher
190 5 | life where Truth itself is the life of our souls, where~
191 5 | where~none deceives and none is deceived. In this life men
192 5 | so that even a~deceiver is unwilling to be deceived
193 5 | himself knows what the truth is. But he is deceived in this,
194 5 | what the truth is. But he is deceived in this, that he
195 6 | urgent question whether it is ever the duty of a righteous
196 6 | even the nature of God, it~is sometimes a good and pious
197 6 | however, that every lie is a~sin, albeit there is a
198 6 | lie is a~sin, albeit there is a great difference depending
199 6 | what he sincerely supposes is the truth, since in his
200 6 | not ~deceive but rather is deceived. Likewise, a man
201 6 | deceived. Likewise, a man is not a liar, though he could
202 6 | incautiously accepts as true what is false. On the other hand,
203 6 | hand, however, that ~man is a liar in his own conscience
204 6 | truth supposing that it is a falsehood. For as~far
205 6 | For as~far as his soul is concerned, since he did
206 6 | out in what he said. Nor is a man to be cleared of the
207 6 | his conscious intention is to lie. If we do~not consider
208 6 | of the one speaking, he is the better~man who unknowingly
209 6 | truth while in his heart he is attempting to deceive. For
210 6 | on~his tongue,"~35 which is the very essence of lying.
211 6 | difference in what respect one is deceived or lies. To be
212 6 | or lies. To be deceived is a lesser~evil than to lie,
213 6 | intentions are concerned. But it is far more tolerable that
214 6 | by saying that a dead man is alive, and another man,
215 6 | In some of them~no harm is done; in others, even good
216 6 | others, even good results. It is a great evil for a man to
217 6 | to eternal death. But it is a~small evil to be deceived
218 6 | judges a man to be good who is actually bad, and~consequently
219 6 | no harm at his hand. He is not badly deceived nor would
220 6 | and not knowing that he is an adulterer, such a man
221 6 | an adulterer, such a man is not ~deceived in his doctrine
222 6 | supposed him to be, and this is undoubtedly a good thing. ~
223 6 | ignorance of the fact that he is an adulterer and not chaste.
224 6 | me on that journey, there is even~something good that
225 6 | am not saying that error is not a bad thing, nor that
226 6 | a bad thing, nor that it is a positively good thing.
227 6 | error in small affairs, is always a bad thing. For
228 6 | in error, denies that it is bad to approve the false
229 6 | falsehood, or to hold what is certain as if it were uncertain,~
230 6 | were uncertain,~or what is uncertain as if it were
231 6 | as if it were certain? It is one thing to judge a man
232 6 | to judge a man good who is actually ~bad - this is
233 6 | is actually ~bad - this is an error. It is quite another
234 6 | bad - this is an error. It is quite another thing not
235 6 | nothing harmful to us. It is one thing~to suppose that
236 6 | that this particular road is the right one when it is
237 6 | is the right one when it is not. It is quite another
238 6 | right one when it is not. It is quite another thing that,~
239 6 | from this error - which is a bad thing - something
240 7 | what his character really is, or when, instead of our
241 7 | when we think something is smooth~which is actually
242 7 | something is smooth~which is actually rough, or something
243 7 | or something sweet which is bitter, something fragrant
244 7 | something fragrant which is putrid,~that a noise is
245 7 | is putrid,~that a noise is thunder when it is actually
246 7 | noise is thunder when it is actually a wagon passing
247 7 | to attain to truth, which is what their~arguments seemed
248 7 | Among them every error is deemed a sin, and this can
249 7 | assent. Indeed they say it is an error if ~someone believes
250 7 | someone believes in what is uncertain. For them, however,
251 7 | For them, however, nothing is certain in human~experience,
252 7(38) | refutation of skepticism is in III, 23ff. Throughout
253 7 | positive affirmation nothing is ~believed. And there are
254 7 | to the happy life, which is nothing less than life eternal.
255 7 | less than life eternal. It is a question whether we ought ~
256 7 | not know" that he himself is alive. If he is not~alive,
257 7 | himself is alive. If he is not~alive, he cannot "not
258 7 | alive; one cannot err who is not alive. That we live
259 7 | not alive. That we live is therefore not only~true,
260 7 | therefore not only~true, but it is altogether certain as well.
261 7 | mistake one thing for another, is not to be judged as a sin
262 7 | judged as a sin or, if~it is, as a small and light one.
263 7 | that leads to God, which is the faith of Christ which
264 7 | evils of this life, which is so readily subject to vanity
265 7 | and hold as uncertain what is actually~certain. For even
266 7 | man ought to speak what is in his heart - not only
267 7 | but even when he errs and is deceived, as a man may be.
268 7 | deceived, as a man may be. This is so~whether it be true or
269 7 | so~whether it be true or is only supposed to be true
270 7 | supposed to be true when it is not. But a man who lies
271 7 | says the~opposite of what is in his heart, with the deliberate
272 7 | was designed to be used, is a sin.~Nor should we suppose
273 7 | should we suppose that there is any such thing as a lie
274 7 | such thing as a lie that is not a sin, just because
275 7 | who does not feel the loss is openly given to a pauper
276 7 | the sake of human values, is not to be denied. ~But what
277 7 | to be denied. ~But what is rightly praised in such
278 7 | and perhaps even rewarded, is their good will~and not
279 7 | yes, yes; no, no: for what is more than this comes from
280 8 | everything pertaining to our good is nothing ~other than the
281 8 | himself. The cause of evil is the defection of the will
282 8 | the will of~a being who is mutably good from the Good
283 8 | good from the Good which is immutable. This happened
284 8 | rational creature, that is, his first privation of
285 8 | motion in ~flight from them is called fear. Moreover, as
286 8 | every kind of misery~which is now the lot of rational
287 8 | unique penalty as well: he is also punished by~the death
288 8 | on whom the same penalty is visited as for disobedience -
289 8 | this passage the apostle is, of course, referring to
290 8 | and unbridled lust; and it is manifest in whatever penalties
291 8 | the case of men, as there is none for the wicked angels,
292 9 | deserved punishment, as is the~human lot. Instead,
293 9 | rational ~creation - that is, mankind - although it had
294 9 | angelic society. For this is the~promise to the saints
295 9 | who will in the future, is known to the mind of the
296 9 | a man who kills~himself is still alive when he kills
297 9 | but having killed himself is then no longer alive and ~
298 9 | the will and the free will is destroyed. "By~whom a man
299 9 | destroyed. "By~whom a man is overcome, to this one he
300 9 | overcome, to this one he then is bound as slave."~48 This
301 9 | bound as slave."~48 This is clearly the judgment~of
302 9 | apostle Peter. And since it is true, I ask you what kind
303 9 | liberty can one have who is~bound as a slave except
304 9 | master. Accordingly he who is slave to sin is free to
305 9 | Accordingly he who is slave to sin is free to sin. But thereafter
306 9 | free~to do right unless he is delivered from the bondage
307 9 | righteousness. This, then, is true liberty: the joy that
308 9 | that comes in doing what is right. At the same~time,
309 9 | right. At the same~time, it is also devoted service in
310 9 | of his free will, when he is not yet free to act rightly?
311 9 | boasting. This attitude is what the apostle was reproving
312 9 | additional comment: "And this is not of~yourselves, rather
313 9 | of~yourselves, rather it is a gift of God - not because
314 9 | ordereth our lives, that is, formeth and createth us
315 9 | also as good men, which he is now doing by his grace,~
316 9 | the natural human heart is concerned,~that God hath
317 9 | grace, announcing:~"For it is God who is at work in you
318 9 | announcing:~"For it is God who is at work in you both to will
319 9 | And,~in another place: "It is not therefore a matter of
320 9 | showing mercy."~57 Still, it is obvious that a man who is
321 9 | is obvious that a man who is old enough to exercise his
322 9 | In what sense, therefore, is it "not a matter of human ~
323 9 | be that "the will itself is prepared by the~Lord," even
324 9 | by the~Lord," even as it is ~written?~58 This saying,
325 9 | saying, therefore, that "it is not a matter of human willing
326 9 | means that the action is from both, that is to say,
327 9 | action is from both, that is to say, from the will of
328 9 | we accept the dictum, "It is not a matter of human willing
329 9 | meant, "The will of man is not sufficient by itself~
330 9 | sufficient by itself~unless there is also the mercy of God."
331 9 | token, the mercy of God is not sufficient by~itself
332 9 | sufficient by~itself unless there is also the will of man. But
333 9 | we say rightly that "it is not a matter of human ~willing
334 9 | because the will of man alone is not enough,~why, then, is
335 9 | is not enough,~why, then, is not the contrary rightly
336 9 | contrary rightly said, "It is not a matter of God's showing
337 9 | mercy of God by itself alone is not enough? Now, actually,
338 9 | Christian~would dare to say, "It is not a matter of God's showing
339 9 | but God's showing mercy," is to be understood to mean
340 9 | mean that the whole process~is credited to God, who both
341 9 | gifts it does not antedate is - just itself! Thus in the
342 9(59) | of confusion. The first is that God's grace is not
343 9(59) | first is that God's grace is not only primary but also
344 9(59) | hesitate to insist that grace is irresistible and inviolable.
345 9(59) | the conclusion that man is unfree and everywhere roundly
346 9(59) | For this emphasis, which is characteristically directed
347 9 | piously, unless it be that God is even now at work in them
348 9 | who grants us what~we will is he through whom it comes
349 10 | wrath. Of this wrath it is written: "For all our days
350 10 | wrath: "Man born of woman is~of few days and full of
351 10 | abides." Indeed every man is~born into this state. Wherefore
352 10 | Mediator was required; that is to say, a Reconciler who
353 10 | However, when God is said to be wrathful, this
354 10 | perturbation in him as~there is in the soul of a wrathful
355 10 | man. His verdict, which is always just, takes the name "
356 10 | human feelings. This, then, is the grace of God through~
357 10 | Mary the Virgin." Yet it~is indeed true that the Word
358 10 | signifies the whole, just as it is said, "Since by the works~
359 10 | be ~justified,"~71 which is to say, no _man_ shall be
360 10 | sin, the guilt of which is washed away in ~regeneration.
361 10 | would then be false (which is~unthinkable) for the whole
362 10 | of the Virgin Mary." This is the Church ~which, imitating
363 10 | Christ Jesus, Son of God, is thus both God and man. He
364 10 | God before all ages; he is~man in this age of ours.
365 10 | in this age of ours. He is God because he is the Word
366 10 | ours. He is God because he is the Word of God, for "the
367 10 | Word was God."~73 ~Yet he is man also, since in the unity
368 10 | a rational soul and body is joined to the~Word.~Accordingly,
369 10 | Accordingly, in so far as he is God, he and the Father are
370 10 | one. Yet in so far as he is man, the~Father is greater
371 10 | as he is man, the~Father is greater than he. Since he
372 10 | as we said before. But he is one of these because he
373 10 | one of these because he is~the Word; the other, because
374 10 | was a man. As the Word, he is the equal of the Father;
375 10 | the Father; as a man,~he is less. He is the one Son
376 10 | as a man,~he is less. He is the one Son of God, and
377 11 | In this the grace of God is supremely manifest, commended
378 11 | remained God. Just as~every man is a personal unity - that
379 11 | a personal unity - that is, a unity of rational soul
380 11 | soul and flesh - so also is Christ a~personal unity:
381 11 | obviously the Holy Spirit is God's gift, a gift that
382 11 | God's gift, a gift that is itself equal to the ~Giver;
383 11 | wherefore the Holy Spirit is God also, not inferior to
384 11 | your wife; for that which is conceived in her is of~the
385 11 | which is conceived in her is of~the Holy ~Spirit"~79 -
386 11 | Holy ~Spirit"~79 - that is, "What you suspect is from
387 11 | that is, "What you suspect is from another man is of the
388 11 | suspect is from another man is of the Holy Spirit."~~
389 12 | say that the Holy Spirit is the Father of Christ's human
390 12 | suppose that the Holy Spirit is his Father through begetting
391 12 | say such a thing? There is no need to show by argument
392 12 | such a notion has, when it is so absurd in itself that
393 12 | our Lord Jesus Christ, who is God from God~yet born as
394 12 | and the Virgin Mary, there is in each nature (in both
395 12 | then, do we say that Christ is born of the Holy Spirit,
396 12 | Spirit did not beget~him? Is it because he made him?
397 12 | made. Yet in so far as he is man, he himself was made,
398 12 | are not separable - why is~the Holy Spirit named as
399 12 | as the One who made it? Is it, perhaps, that when any
400 12 | when any One of the Three is~named in connection with
401 12 | action, the whole Trinity is to be understood as involved ~
402 12 | involved ~in that action? This is true and can be shown by
403 12 | For what still concerns us is how it can be said, "Born
404 12 | the Holy Spirit," when he is in no~wise the Son of the
405 12 | could not~say that the world is the son of God, or that
406 12 | the son of God, or that it is "born" of God. Rather, one
407 12 | the sense in which he~is not the Son of the Holy
408 12 | the Holy Spirit and yet is the son of the Virgin Mary,
409 12 | both of~him and of her, is difficult to explain. But
410 12 | difficult to explain. But there is no doubt as to the fact
411 12 | not grant that whatever is born of something should
412 12 | over the fact that a son is "born" of a man in a different~
413 12 | different~sense than a hair is, or a louse, or a maw worm -
414 12 | maw worm - none of these is a son. Let us pass over
415 12 | so great a matter. Yet it is certain that those who~are
416 12 | born of the Holy Spirit is the son of God the Father,
417 12 | that not everything which is "born" of something is said
418 12 | which is "born" of something is said to be "son" to him
419 12 | son" to him from which it is ~"born." Likewise, it does
420 12 | since not everyone who is called son is born of him
421 12 | everyone who is called son is born of him whose son he
422 12 | born of him whose son he is called ~- this is the very
423 12 | son he is called ~- this is the very mode in which Christ
424 12 | that the selfsame one who is Son of Man should be Son
425 12 | of God,~and the one who is Son of God should be Son
426 12 | allowing no power to sin. This is why grace is signified~by
427 12 | to sin. This is why grace is signified~by the Holy Spirit,
428 12 | Spirit, because he himself is so perfectly God that he
429 12 | so perfectly God that he is also called God's Gift.
430 13 | be reconciled.~He himself is therefore sin as we ourselves
431 13 | signify the new life which is ours, which is springing
432 13 | life which is ours, which is springing to life anew from
433 13 | 42. This is the meaning of the great
434 13 | sacrament of baptism, which is celebrated among us. All~
435 13 | thereby to sin - as he himself is said to have died to sin
436 13 | died in the flesh, that is, "in the likeness of sin" -
437 13 | from the sepulcher. This is the case no matter what
438 13 | baptism - just so, there is no one who does not die
439 13 | number the plural number is often signified,~as the
440 13 | Yet, when the original sin is signified by the use of
441 13 | expression in which the singular is expressed by the plural
442 13 | Thus in the~Gospel, it is said of Herod's death, "
443 13 | it does not say, "He is dead." And in Exodus: "They
444 13 | sins, if~that single sin is divided, so to say, into
445 13 | separate elements. For there is pride in it, since man~preferred
446 13 | 46. It is also said - and not without
447 13 | are set on edge."~90~This is why each one of them must
448 13 | whether a man at birth ~is involved in the evil deeds
449 13 | that the later~in time he is born, the worse estate he
450 13 | born, the worse estate he is born in; or whether, on
451 13 | his wrath beyond that. It is not his purpose that those~
452 14 | reborn.~For his baptism is not with water alone, as
453 14 | whoever believes in Christ is reborn by that same Spirit,
454 14 | not to be reborn. This is the reason for the Voice
455 14 | the beginning of tomorrow is indeed an eternal "today."
456 14 | sin into the~world, that is, the whole human race.~
457 14 | 50. There is a difference, however. The
458 14 | And the gift [of grace] is not like the effect of the
459 14 | condemnation; but the gift of grace is for many offenses, and ~
460 14 | justification."~96 Now it is clear that the one sin originally
461 14 | that everyone born of Adam is subject to damnation,~and
462 14 | unless reborn of Christ, is free from such a damnation.~
463 14 | death of Christ ~crucified is nothing other than the likeness
464 14 | sense in which the death is real, so also is the forgiveness
465 14 | the death is real, so also is the forgiveness of our sins
466 14 | in which his resurrection is real, so also in us is there
467 14 | resurrection is real, so also in us is there authentic justification.~
468 14 | his own~death. For there is no exception in the saying, "
469 14 | And the effect of this is to show that we are dead
470 14 | knowing this, that our old man is ~crucified with him, that
471 14 | not serve~sin. For he that is dead is freed from sin.
472 14 | sin. For he that is dead is freed from sin. Now if we
473 14 | resurrection, "Since Christ is raised from the dead through
474 14 | are above, where Christ is sitting~at the right hand
475 14 | are dead, and your life is hid with Christ in God."~104~
476 14 | to add, "When Christ, who is your~life, shall appear,
477 14 | sometimes~the judgment of God is passed upon the evil, as
478 14 | judgment."~106 And sometimes it is passed upon the good,~as
479 14 | strength."~107 Indeed, it is~by the judgment of God that
480 14 | distinction between good and evil is made, to the end that,~being
481 14 | his right ~hand.~108 This is why the psalmist cried, "
482 15 | completing the Trinity which is God; and after that we call
483 15 | order to the Creator, that is, the supreme Trinity. For,
484 15 | the~Trinity, as a house is ~subordinate to him who
485 15 | of God - the temple that is being built up of "the gods" ~
486 15 | rational creature, for this is the highest of the levels
487 15 | in that part of it which is in heaven. He would not
488 15 | Know you not that your body is the temple of the Holy Spirit,
489 15 | of the Holy Spirit, who is in you, whom you~have from
490 15(113)| for such an unusual phrase is Ps. 82:6 and John 10:34f.
491 15 | Christ?"~115 How, then, is he not God who has a temple?
492 15 | members are his temple? It is not that he has one temple
493 15 | the temple of God - that is, of the supreme Trinity
494 15 | supreme Trinity as a whole - is holy Church, the ~Universal
495 15 | save that in it no evil is~to be found, nor any apostates,
496 15 | 58. Still, how is life ordered in that most
497 15 | within it too? For, as it is written in the book~of the
498 15 | the answers as one can, is not a useless~exercise in
499 15 | so long as the discussion is moderate and one avoids
500 16 | 60. It is more important to be able