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1 1(4) | A later interpolation, not
2 1 | speak of great issues in a few~sentences, do you? Is
3 1 | rather what you desire: a brief summary or a short
4 1 | desire: a brief summary or a short treatise on the~proper
5 1 | and might then beg for a brief explication of what ~
6 1 | letter. If you have kept a copy of it, you can easily
7 1 | you wrote, to have from me a book, a sort of enchiridion,~6
8 1 | to have from me a book, a sort of enchiridion,~6 as
9 1 | you really understood what a man~should believe, what
10 1 | away from them is either~a complete stranger to the
11 1 | of Christ or else he is a heretic. Things that arise
12 1(6) | A transliteration of the Greek,
13 1(6) | of the Greek, literally, a handbook or manual.~
14 1 | true of each of them. Such a~discussion would take so
15 1(10) | had reviewed and refuted a full score of heresies threatening
16 1 | who think~differently is a more difficult and detailed
17 1 | It is also necessary that a great zeal be kindled in
18 2 | and in deep need of mercy, a prophet, preaching of the
19 2 | whoever believes that such a punishment is~threatening
20 2 | said to fear than to hope. A~poet, distinguishing between
21 2 | but another poet, and a better one, did not put
22 2 | for [i.e., foreseen]~such a grievous blow..." ~15~~Indeed,
23 2 | that Christ died; this is a past event. We believe that
24 2 | believe~many things that have a bearing on religion.~But
25 2(15) | could have foreseen such a disaster, she would have
26 2(15) | Augustine's criticism here is a literalistic quibble.~
27 2 | seen."~16 However, when a man maintains that neither
28 2 | does not follow~that unless a thing is not seen it cannot
29 2 | seen is not hope. For if a man sees a thing, why does
30 2 | hope. For if a man sees a thing, why does he hope
31 2(17) | Sacra eloquia - a favorite phrase of Augustine'
32 3 | thing is~good, and taken as a whole they are very good,
33 3 | together they constitute a universe of~admirable beauty.~~
34 3 | privation of health. When a cure is effected,~the evils
35 3 | more. For such evil is not a substance; the wound or
36 3 | wound or the~disease is a defect of the bodily substance
37 3 | bodily substance which, as a substance, is good. Evil,
38 3 | then, is an~accident, i.e., a privation of that good which
39 3 | whatever defects there ~are in a soul are privations of a
40 3 | a soul are privations of a natural good. When a cure
41 3 | of a natural good. When a cure takes place, they are
42 3(22) | most explicit statement of a major motif which pervades
43 3(22) | II, 7. It is obviously a part of the Neoplatonic
44 4 | or however insignificant a thing may be, the good which
45 4 | of praise. When, however, a thing is corrupted, its ~
46 4 | it is, by just so much, a privation of the good. Where
47 4 | there is evil, there is a corresponding diminution
48 4 | good. As long, then, as a thing is being corrupted,
49 4 | natura] is therefore good;~a greater good if it cannot
50 4 | it cannot be corrupted, a lesser good if it can be.
51 4 | when corrupted. Whenever a thing is consumed by~corruption,
52 4 | if there is nothing good. A~good that wholly lacks an
53 4 | Where there is some evil in a thing, its ~good is defective
54 4 | no good. This leads us~to a surprising conclusion: that,
55 4 | being, in so far as it is a being, is good, if we then ~
56 4 | good, if we then ~say that a defective thing is bad,
57 4 | man is an entity? Now, if a man~is something good because
58 4 | an entity, what, then, is a bad man except an evil good?
59 4 | is not bad~because he is a man, nor is he good because
60 4 | is wicked. Rather, he is a good entity in so far as~
61 4 | entity in so far as~he is a man, evil in so far as he
62 4 | anyone says that simply to be a man is~evil, or that to
63 4 | man is~evil, or that to be a wicked man is good, he rightly
64 4 | particular man _because_ he is a wicked person. Thus, every
65 4 | every entity, even if it is a defective one,~in so far
66 4 | contraries cannot coexist in a single thing. Nevertheless,
67 4 | without the~good, or in a thing that is not a good.
68 4 | or in a thing that is not a good. On the other hand,
69 4 | exist without evil. For a~man or an angel could exist
70 4 | be wickedness except~in a man or an angel. It is good
71 4 | angel. It is good to be a man, good to be an angel;
72 4 | case, then, in so far as a thing is an entity, it is
73 4 | incorruptible~entity, it is a great good. But even if
74 4 | good. But even if it is a corruptible entity, it still
75 4 | denies our~Lord's judgment: "A good tree cannot bear evil
76 4 | spring up. Likewise, just as a bad~tree does not grow good
77 4 | produce good deeds. From a human~nature, which is good
78 4 | can spring forth either a good or an evil will. There
79 4 | itself - of an angel or a man. This is what our Lord
80 4 | bad fruit cannot ~grow on a good tree nor good fruit
81 4 | good tree nor good fruit on a bad one. Yet from that same
82 5 | error mislead. If it~is a good thing to understand
83 5 | such things, we seek out a physician, who has seen
84 5 | this with~good reason. In a complex issue, however,
85 5 | profit in error - but on a~journey, not in morals.~30
86 5 | when we mistook the way at ~a crossroads and did not go
87 5 | were going, but only by a roundabout way, and~upon
88 5 | Who would doubt, in such a situation, that the erring
89 5 | for there is such a thing as a fortunate mistake
90 5 | there is such a thing as a fortunate mistake which
91 5 | does~some good.~But now for a more careful consideration
92 5 | as it can, so that even a~deceiver is unwilling to
93 6 | 18. Here a most difficult and complex
94 6 | which I once dealt with in a large book, in~response
95 6 | whether it is ever the duty of a righteous man to lie.~34
96 6 | of God, it~is sometimes a good and pious deed to speak
97 6 | however, that every lie is a~sin, albeit there is a great
98 6 | is a~sin, albeit there is a great difference depending
99 6 | helpful as the man who lies as a part of a deliberate~wickedness.
100 6 | man who lies as a part of a deliberate~wickedness. Nor
101 6 | one who, by lying, sets a traveler on the wrong road
102 6 | much harm as~one who, by a deceitful lie, perverts
103 6 | lie, perverts the way of a life. Obviously, no one
104 6 | no one should be adjudged a~liar who speaks falsely
105 6 | rather is deceived. Likewise, a man is not a liar, though
106 6 | Likewise, a man is not a liar, though he could be
107 6 | hand, however, that ~man is a liar in his own conscience
108 6 | truth supposing that it is a falsehood. For as~far as
109 6 | in what he said. Nor is a man to be cleared of the
110 6(34) | This had been written about a year earlier than the Enchiridion.
111 6 | things spoken~of, it makes a great difference in what
112 6 | lies. To be deceived is a lesser~evil than to lie,
113 6 | evil than to lie, as far as a man's intentions are concerned.
114 6 | far more tolerable that a man~should lie about things
115 6 | man lies by saying that a dead man is alive, and another
116 6 | second? And would it not be~a lesser evil to lead someone
117 6 | even good results. It is a great evil for a man to
118 6 | It is a great evil for a man to be deceived so as~
119 6 | eternal death. But it is a~small evil to be deceived
120 6 | be deceived by crediting a falsehood as the truth in
121 6 | falsehood as the truth in a matter where one brings
122 6 | example, when someone judges a man to be good who is actually
123 6 | take the man who believes a bad man to be~good, yet
124 6 | he who ~calls adultery a good thing may be rightly
125 6 | prophetic word. But if he calls a man~good supposing him to
126 6 | he is an adulterer, such a man is not ~deceived in
127 6 | and this is undoubtedly a good thing. ~Moreover, he
128 6 | something good that accrues to a man through his mistakes.
129 6 | when I say that in such a case a~man may be deceived
130 6 | say that in such a case a~man may be deceived without
131 6 | saying that error is not a bad thing, nor that it is
132 6 | bad thing, nor that it is a positively good thing. I
133 6 | itself and by itself, whether a ~great error in great matters
134 6 | error in great matters or a small error in small affairs,
135 6 | small affairs, is always a bad thing. For who,~except
136 6 | It is one thing to judge a man good who is actually ~
137 6 | from this error - which is a bad thing - something good
138 7 | when one thinks~well of a wicked man, not knowing
139 7 | he thought he was seeing a vision but was actually
140 7 | fragrant which is putrid,~that a noise is thunder when it
141 7 | thunder when it is actually a wagon passing by, when one
142 7 | whence our poet speaks of "a~pleasant error for parents"~37 -
143 7 | of the Academy, whether a wise man ought ever to affirm
144 7 | them every error is deemed a sin, and this can be~warded
145 7 | can be~warded off only by a systematic suspension of
146 7 | than life eternal. It is a question whether we ought ~
147 7 | or to "not ~know" implies a living subject. But, in
148 7 | living subject. But, in such a case, by not positively
149 7 | ought not to be regarded as a higher~wisdom but actually
150 7 | higher~wisdom but actually a sort of dementia.~
151 7(40) | A direct contrast between
152 7 | is not to be judged as a sin or, if~it is, as a small
153 7 | as a sin or, if~it is, as a small and light one. In
154 7 | way when he thought he saw a vision and~so mistook one
155 7 | alive, had been devoured by~a wild beast. We may err through
156 7 | lie, then,~must be called a sin, because every man ought
157 7 | errs and is deceived, as a man may be. This is so~whether
158 7 | true when it is not. But a man who lies says the~opposite
159 7 | function, was developed not as a means whereby men could
160 7 | deceive one another, but~as a medium through which a man
161 7 | as a medium through which a man could communicate his
162 7 | designed to be used, is a sin.~Nor should we suppose
163 7 | there is any such thing as a lie that is not a sin, just
164 7 | thing as a lie that is not a sin, just because we~suppose
165 7 | this by stealing, as ~when a secret theft from a rich
166 7 | when a secret theft from a rich man who does not feel
167 7 | loss is openly given to a pauper who~greatly appreciates
168 7 | one would say that such a theft was not a sin. Or
169 7 | that such a theft was not a sin. Or again, we~could
170 7 | such an adultery would be a sin. If, then, we hold chastity
171 7 | rightly praised in such a forward step, and perhaps
172 8 | defection of the will of~a being who is mutably good
173 8 | of appetite rather than a feeling of plenty - there
174 8 | 25. Yet such a nature, even in its evil
175 8 | simple justice. But man has a unique penalty as well:
176 8 | happiness of paradise in a sheltered~nook of life [
177 8 | umbra vitae] where, by being a good steward of righteousness,
178 8 | himself, by his sinning. As a consequence of this, all
179 8 | mankind, although born of a corrupted and condemned
180 8 | not have been just if such a being had been abandoned
181 9 | were not descended~from a single angel, lapsed and
182 9 | the whole company over to a deserved punishment, as
183 9 | the others had not had - a sure knowledge of their
184 9 | although it had perished as a whole through sins and punishments,~
185 9 | God had determined that a portion of it would be restored
186 9 | promised deliverance and a~place in the eternal Kingdom
187 9 | For what good works could a lost soul do except as he
188 9 | at the same time. For as a man who kills~himself is
189 9 | will is destroyed. "By~whom a man is overcome, to this
190 9 | one have who is~bound as a slave except the liberty
191 9 | righteous precept.~But how would a man, bound and sold, get
192 9 | and not~understand it as a divine gift, the same apostle
193 9 | yourselves, rather it is a gift of God - not because
194 9 | the prayer: "Create in me~a clean heart, O God."~55
195 9 | been bestowed on him as a kind of reward, let him
196 9 | place: "It is not therefore a matter of man's willing,
197 9 | Still, it is obvious that a man who is old enough to
198 9 | high calling~in God without a decision of his will. In
199 9 | sense, therefore, is it "not a matter of human ~willing
200 9 | therefore, that "it is not a matter of human willing
201 9 | accept the dictum, "It is not a matter of human willing
202 9 | rightly that "it is not a matter of human ~willing
203 9 | rightly said, "It is not a matter of God's showing
204 9 | God's showing mercy but of a~man's willing," since the
205 9 | dare to say, "It is not a matter of God's showing
206 9 | been thus prepared.~59~For a man's good will comes before
207 9(59) | though they involved him in a paradox and the appearance
208 9 | follow me."~61 It predisposes a man~before he wills, to
209 10 | human race was bound in a just doom and all men were
210 10 | wrath; our ~years seem like a spider's web."~64 Likewise
211 10 | wrath through original sin - a condition~made still graver
212 10 | and worse sins with it - a~Mediator was required; that
213 10 | required; that is to say, a Reconciler who by offering
214 10 | Reconciler who by offering a unique sacrifice, of which~
215 10 | there is in the soul of a wrathful man. His verdict,
216 10 | takes the name "wrath"~as a term borrowed from the language
217 10 | human nature.~But it was a nature entirely free from
218 10 | bonds of all sin. It was not a nature born of both~sexes
219 10 | would be fittingly born of a virgin, conceived~by His
220 10 | not then have been born of a virgin. It would then be
221 10(72) | written in 412 in reply to a list of queries sent to
222 10 | the unity of his Person a rational soul and body is
223 10 | of God, he ~judged it not a violation to be what he
224 10 | himself,~taking on the form of a ~servant,"~74 yet neither
225 10 | equal, and both these in a unity as we said before.
226 10 | the other, because he was a man. As the Word, he is
227 10 | equal of the Father; as a man,~he is less. He is the
228 10 | without origin, man with a definite origin - our Lord
229 11 | Person with God? Was he a man before the union, and
230 11 | the moment he~began to be a man, that man began to be
231 11 | God. Just as~every man is a personal unity - that is,
232 11 | personal unity - that is, a unity of rational soul and
233 11 | flesh - so also is Christ a~personal unity: Word and
234 11 | there be such great glory to a human nature - and this
235 11 | those who consider such a question faithfully and~
236 11 | soberly might have here a clear manifestation of God'
237 11 | and we beheld his glory, a glory as of the only Son
238 11 | assumed human nature into such a personal unity that he himself
239 11 | Holy Spirit is God's gift, a gift that is itself equal
240 11 | that ~this was itself also a work of grace? ~For when
241 11 | pregnant by him), he received a similar answer~from the
242 12 | Who would dare to say such a thing? There is no need
243 12 | absurd consequences such a notion has, when it is so
244 12 | pass over the fact that a son is "born" of a man in
245 12 | that a son is "born" of a man in a different~sense
246 12 | son is "born" of a man in a different~sense than a hair
247 12 | in a different~sense than a hair is, or a louse, or
248 12 | sense than a hair is, or a louse, or a maw worm - none
249 12 | hair is, or a louse, or a maw worm - none of these
250 12 | worm - none of these is a son. Let us pass over these~
251 12 | unfitting analogy in so great a matter. Yet it is certain
252 12 | 40. Wherefore, since a thing may be "born" of something
253 12 | yet not in the fashion of a~"son," and conversely, since
254 12 | Holy Spirit (yet not as a son), and of~the Virgin
255 12 | and of~the Virgin Mary as a son - this suggests to us
256 12 | the grace of God by which a certain human~person, no
257 12 | the Word~of God in such a unity of person that the
258 12 | one could - would call for a very long discussion.~~
259 13 | grace of God (operating in a marvelous and an ~ineffable
260 13 | manner), joined and united in a personal unity with the
261 13 | only-begotten Word of the~Father, a Son not by grace but by
262 13 | called sin and was made a~sacrifice for the washing
263 13 | 43. For whether it be a newborn infant or a decrepit
264 13 | it be a newborn infant or a decrepit old man - since
265 13 | baptized - one can recognize a plurality of sins, if~that
266 13 | was tainted - and to such a degree that one born of
267 13 | degree that one born of even a lawful wedlock said, "I
268 13 | down to one's own parents, a question might well be raised:
269 13 | well be raised: whether a man at birth ~is involved
270 13 | crushed under too heavy a burden in their eternal~
271 13 | solution to so difficult a problem might or might not
272 13 | or might not be found by a more diligent ~search and
273 14 | sin, however, committed in a setting of such great happiness,
274 14 | alone could be born in such a way as not to need to be~
275 14 | forerunner,~who said, "Prepare a way for the Lord,"~94 for
276 14 | of the Only Begotten. For a day that neither begins
277 14 | baptism and death, not out of ~a piteous necessity but through
278 14 | showing mercy - as part of a definite plan~whereby One
279 14 | 50. There is a difference, however. The
280 14 | condemnation. Yet grace justifies a man for many ~offenses,
281 14 | Christ, is free from such a damnation.~
282 14 | meanings but also serve as a~model for the Christian
283 15 | ought to be mentioned in a~subordinate order to the
284 15 | subordinate to the~Trinity, as a house is ~subordinate to
285 15 | the Lord~111 and singing a new song~of deliverance
286 15 | experienced the evils of a fall. This part, composed~
287 15 | Creator, he would obviously be a rational creature, for this
288 15 | heaven. He would not have ~a temple, for he himself would
289 15 | for he himself would be a temple. Yet, in fact, he
290 15 | temple. Yet, in fact, he hath a temple of which the apostle~
291 15(113)| A hyperbolic expression referring
292 15 | then, is he not God who has a temple? Or how can he be~
293 15 | of the supreme Trinity as a whole - is holy Church,
294 15 | bodies. Yet this raises a very difficult question:
295 15 | wrestle with the angel in such a tangible~fashion?~125~To
296 15 | answers as one can, is not a useless~exercise in speculation,
297 16 | know in part, and we see in a glass darkly."~129 But ~
298 16 | of course, in so far as a rational~creature is blessed,
299 17 | the beginning point of a man's renewal, in~which
300 17 | this mortal life, are in a conflict with death. And
301 17 | Although~every crime is a sin, not every sin is a
302 17 | a sin, not every sin is a crime. Thus we can say of
303 17 | of repentance,~135 where a crime has been committed
304 17 | measure of sorrow. For, "a contrite and humbled heart
305 17 | Scripture saying holds true: "A heavy yoke is on the sons
306 18(141)| quotes this entire chapter as a part of his answer to the
307 18(141)| possibly, 423; thus we have a terminus ad quem for the
308 18 | deceived, as it seems to me, by a kind~of merely human ~benevolence.
309 18 | Moreover, I have~written a book about this question,
310 18(142)| A short treatise, written
311 18(142)| translation by C.L. Cornish in A Library of Fathers of the
312 18 | then goes on to say, "If a man says he has faith, yet
313 18 | their foundation - such a statement must be interpreted
314 18 | first place - whereas in a~building nothing comes before
315 18 | thereupon, he shall receive a reward. If any man's work
316 18 | but of both.~The fire is a sort of trial of affliction,
317 18 | he may~please God." Such a man builds on Christ the
318 18 | they have been loved with a~possessive love. But because,
319 18 | life, whether or not it is a matter for fruitful inquiry.
320 18 | or later to be saved~by a sort of purgatorial fire,
321 19 | off, as if we~always had a license to commit crimes
322 19 | For, "he has given no man a license to~sin"~154 - although,
323 19 | already been reborn to such a Father "by water and the
324 19 | also done. For to forgive a man who seeks forgiveness
325 19 | alms as well. He is also a~giver of alms who, by blows
326 19 | forgiven the offender. Such a man gives alms, not only
327 19 | return evil for~good, when a Christian ought not to return
328 19(158)| This is a close approximation of the
329 19(158)| Mercy." Cf. J.T. McNeill, A History of the Cure of Souls,
330 19 | forgiveness from the heart of a sin committed~against us
331 19 | us by someone else. It is a smaller thing to wish well
332 19 | evil. It is far greater - a sort of magnificent goodness -
333 19 | this level,~still so high a degree of goodness is not
334 19 | not possible for so great a multitude as we believe
335 19 | pledge are fulfilled if a man, not yet so perfect
336 19 | one~seeks forgiveness from a man against whom he sinned -
337 19 | was actively hostile.~Now, a man who does not forgive
338 19 | but dead. And yet such a word has power to awaken
339 20 | Gospel: "As he was~speaking, a certain Pharisee asked him
340 20 | He who would give alms as a set plan of his life should
341 20 | himself. For almsgiving is a work of mercy, and the saying
342 20 | when through the mercy of a merciful God we come to~
343 20 | herald of grace then adds (in a word of thanksgiving for~
344 20 | Thus, when we come to a valid estimate of our wretchedness
345 20 | while they gave as alms a tithing of even the least
346 20 | to ~give those alms which a man owes first to himself -
347 21 | conceded this point. Such a case is seen in what the
348 21 | another, except by consent for a time to give yourselves
349 21 | consider that it is not a sin for a married couple
350 21 | that it is not a sin for a married couple to have intercourse,
351 21 | said, consider this not a sin, had the apostle not ~
352 21 | added, "But I say this as a concession, not as a rule."
353 21 | as a concession, not as a rule." Who, then, denies
354 21 | then, denies that it is a sin when he~agrees that
355 21 | Dare any of you, having a case against another,~bring
356 21 | not the saints?"~174 And a bit later: "If, ~therefore,
357 21 | it be that there is not a wise man ~among you, who
358 21 | thought that it was not a sin to bring suit against
359 21 | sin to bring suit against a~brother, and that the only
360 21 | point by saying that he had a just ~cause and was suffering
361 21 | And in~another place: "If a man takes away your goods,
362 21 | this kind of action is "a fault." Still, when he allows
363 21 | yet sternly forbids such a thing outside the Church,
364 21 | he~immediately supplied a medicine, adding the precept
365 21 | therefore,~you are offering a gift at the altar, and remember
366 21 | who would think how great a sin it is to observe days
367 21 | such iniquity is called a "cry" (clamor). You have
368 21 | clamor). You have such a usage in the~prophet Isaiah'
369 21 | iniquity; not justice but a cry."~184 So also is that
370 21 | do not dare excommunicate a layman;~we do not dare degrade
371 21 | we do not dare degrade a clergyman for them. Thus,
372 22 | of displeasing ~men, when a man loves their good opinion
373 22 | Church, who despises so~great a bounty of the divine gifts
374 22 | as clearly as I could, in a little book ~devoted exclusively
375 23 | which people died again, but a resurrection to eternal
376 23 | body - I have not found a way to discuss it briefly
377 23 | if we say that there is a resurrection for them, then
378 23 | wrought. But what is not yet a whole will become whole,
379 23 | 86. On this score, a corollary~question may be
380 23 | answer it, namely: When does a human being begin to live
381 23 | apparent in the motions of a living thing? To deny, for ~
382 23 | But, in any case, once a man begins to live, it is
383 23 | which he~would not have a share in the resurrection
384 23 | of holy memory, has left a written account~193 -~far
385 23 | is required to complete ~a whole human body.~
386 23 | that~caused it to become a man, to live and to grow.~
387 23 | earthly matter which becomes a corpse upon the soul's departure
388 23 | has pared off, makes for a wild and wholly unbecoming
389 23 | But take the~example of a statue made of fusible metal:
390 23 | into dust, or~reduced to a shapeless mass, and an artist
391 23 | between voices that fill out a chorus, this will be managed
392 23 | animale], though it is a body and not a "spirit" [
393 23 | though it is a body and not a "spirit" [anima], so then
394 23 | anima], so then it will be a "spiritual body," but~still
395 23 | spiritual body," but~still a body and not a spirit.~Accordingly,
396 23 | but~still a body and not a spirit.~Accordingly, then,
397 23 | also says, "What is sown a natural body [corpus animale]
398 23 | corpus animale] rises as a spiritual body~[corpus ~
399 23 | there will then be such a concord between flesh and
400 23 | reason for us to labor such a question? For obviously
401 23 | that one, they will suffer a damnation somewhat more
402 24 | no one is damned save by a~merited condemnation.~
403 24(201)| rare instances in which a textual variant in Augustine'
404 24(201)| Augustine's text affects a basic issue in the interpretation
405 24(201)| mean the attribution of a decisive role in human salvation
406 24(202)| Cf. Ps. 113:11 (a mixed text; composed inexactly
407 24 | alloweth it only through a just judgment - and surely
408 24 | is not good, still it is a good thing that not only~
409 24 | since not all - ~not even a majority - _are_ saved,
410 24 | your children~together, as a hen gathers her chicks,
411 25 | pity.'"~209 Now, who but a fool would think God unfair
412 25 | says, "Therefore, it is not a question of him who wills
413 25 | grace, because "it is not a~question of him who wills
414 25 | countenance, are found to exhibit a mystery, most profound and
415 25 | having said this, he draws a conclusion that looks both
416 25 | does he who is saved have a basis for glorying in~any
417 25 | the man who is damned have a basis for complaining of
418 25 | perdition, arising from a common cause which~leads
419 25 | any man hears this in such a way as to say: "Why then~
420 25 | to give; and, for lack of a reasonable rejoinder, simply
421 25 | like this recalls man, in a single word, to consider
422 25 | in its apostate head by a divine judgment so just
423 25 | so just that~not even if a single member of the race
424 26 | acts of will" - that in a ~strange and ineffable fashion
425 26 | 101. Sometimes, however, a man of good will wills something
426 26 | evil. For example, it is a good son's will that his
427 26 | again, it can happen that a man of evil will can will
428 26 | that God also willeth with a good will - as, for example,
429 26 | will - as, for example, a bad son wills that his father
430 26 | that~God willeth. There is a very great difference between
431 26 | between the ends to which a man directs his will - and
432 26 | Christ was~slain for us - a deed so good that when the
433 26 | and for the training of a~martyr for Christ. And this
434 26 | worked~through them with a good will, whereas they
435 27 | could be ~supposed to be a sufficient cause for them
436 27 | salvation to the exalted - a paradox we have already
437 28 | begetting~of children, to a better state without the
438 28 | that man ~would have had a steadfast will to continue
439 28 | to find fault with such a will, nor say it is~no will,
440 28(230)| Again, a wordplay between posset
441 28 | die when he wills it is in a man's own hands -~since
442 28 | of good works, is called a~_gift_ of God by the apostle. "
443 28 | military service are paid as a just~debit, not as a gift.
444 28 | as a just~debit, not as a gift. Hence, he said "the
445 28 | pun ishment for sin but a just debit. But a gift,
446 28 | sin but a just debit. But a gift, unless it be gratuitous,
447 28 | made upright, and in such a fashion that he could either
448 28 | there was no need for a mediator. Once sin, however,
449 28 | God, it was necessary for a mediator, who alone was
450 28 | provide even for our bodies a~resurrection to life eternal -
451 28 | advantages accruing from so great a~mystery of the Mediator,
452 29 | final resurrection, there is~a secret shelter for his soul,
453 29 | help to them. For there is a mode of life that is neither
454 29 | death. There is,~however, a good mode of life that does
455 29 | thoroughly bad~that, when such a man departs this life, such
456 29 | demerit is acquired whereby a man's condition in the life
457 29 | dead - they are at least a sort~of consolation to the
458 29 | consists either in obtaining a~full forgiveness or, at
459 29 | the second,~some will have a more tolerable burden of
460 29 | what seems harsh ~and give a milder emphasis to statements
461 29 | is, in fact, the text of a holy psalm.~237 But there
462 29 | this anger, which is not a violent passion in the divine
463 29 | him~240 - this would be a punishment so great that,
464 30 | faithful, accompanied by a holy _love_.~241 But of
465 30 | whether we take the~term in a spiritual or bodily sense,
466 30 | Thy will be done"] is a repetition~of the first
467 31 | more richly it dwells in a man, the better the man
468 31 | we ask whether someone is a good man, we are not asking
469 31 | example of this would be if a man hopes for~life eternal -
470 31 | Moreover, it can make of man a transgressor, who cannot
471 31 | of sin, "for by whatever a man is vanquished, of this~
472 31 | But if God regards a man with solicitude so that
473 31 | fulfilling His~commands, and if a man begins to be led by
474 31 | although there is still in man a power that~fights against
475 31 | of the man of good hope. A final peace is in store
476 31 | grace of~regeneration finds a man, then and there all
477 31 | 120. Yet, before a man can receive the commandment,
478 32 | commandment is love, out of a pure heart, and a good conscience
479 32 | out of a pure heart, and a good conscience and a~faith
480 32 | and a good conscience and a~faith unfeigned."~259 Thus
481 32 | one of these is, "It is a good thing for a man not
482 32 | It is a good thing for a man not to touch a~woman"~264) -
483 32 | thing for a man not to touch a~woman"~264) - all of these
484 32 | be praised and loved in a~neighbor by his neighbor
485 32 | than this no one has, that a man lay down his life for~