| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library | ||
| Alphabetical [« »] israel 2 issue 3 issues 2 it 448 its 28 itself 27 iv 4 | Frequency [« »] 544 not 528 he 485 a 448 it 419 be 395 for 381 as | St. Augustine Enchiridion IntraText - Concordances it |
bold = Main text
Chapter grey = Comment text
1 1 | not one of those of whom it is said: "Where is~the wise?
2 1 | be one of those of whom it is written,~"The multitude
3 1(4) | enlightened by Him of whom it is written, 'All wisdom
4 1 | speaking of, you will find it more ~distinctly designated
5 1 | you have kept a copy of it, you can easily refer to
6 1 | you can easily refer to it. If not, recall your questions~
7 1 | 4. It is your desire, as you wrote,
8 1 | sort of enchiridion,~6 as it~might be called - something
9 1 | begins to penetrate the soul, it tends, through~the vital
10 1 | foundation of the catholic faith, it is Christ. "For other foundation,"~
11 1 | Christ Jesus."~9 Nor~should it be denied that this is the
12 1 | catholic faith, just because it appears~that it is common
13 1 | because it appears~that it is common to us and to certain
14 1 | many volumes as to make it seem endless.~10~
15 1 | served: faith, hope, love. It is easy to _say_ what one
16 1 | is to have this wisdom, it is not enough~just to put
17 1 | enchiridion in the hand. It is also necessary that a
18 2 | God's grace, said, "And it shall be that all who invoke
19 2 | 8. Now, is it possible to hope for what
20 2 | Yet he does not hope for it, and whoever believes that
21 2 | draws back in horror from it is more rightly said to
22 2 | better one, did not put it rightly: ~"Here, if I could
23 2(15) | would have been able to bear it. Augustine's criticism here
24 2 | have not believed." For it does not follow~that unless
25 2 | unless a thing is not seen it cannot be believed. Still
26 2 | cannot be believed. Still it is better for us to use
27 2 | thing, why does he hope for it? ~If, however, we hope for
28 2 | not see, we then wait for it in patience."~18 When,~therefore,
29 2 | same thing as hoping for it.~What, then, shall I say
30 2 | exist without hope. Thus it is that ~love is not without
31 3 | 9. Wherefore, when it is asked what we ought to
32 3 | knowledge.~For the Christian, it is enough to believe that
33 3 | what is called evil, when it is rightly ordered and~kept
34 3(22) | Augustinian metaphysics. We see it in his earliest writings,
35 3(22) | 2, and De ordine, II, 7. It is obviously a part of the
36 3(22) | parasitic on the good. It has its origin, not in nature,
37 4 | good as is the Creator of it. Thus the good in created ~
38 4 | evil; still, however much~it is diminished, something
39 4 | original nature as long as it exists at all. For no ~matter
40 4 | uncorrupted thing, and if it were indeed an incorruptible
41 4 | could not be destroyed,~it would doubtless be all the
42 4 | corruption is an evil because it is, by just so much, a privation
43 4 | corrupted, there is good in it of which it is being~deprived;
44 4 | there is good in it of which it is being~deprived; and in
45 4 | and to this great good it will have come through the
46 4 | corruption is not arrested, it still does not cease having
47 4 | having some good of which it ~cannot be further deprived.
48 4 | good left either, because it is no longer an entity at
49 4 | good;~a greater good if it cannot be corrupted, a lesser
50 4 | corrupted, a lesser good if it can be. Yet only the foolish
51 4 | unknowing can deny that it is still good even when
52 4 | corruption remains, for it is nothing in itself, having
53 4 | 13. From this it follows that there is nothing
54 4 | every being, in so far as it is a being, is good, if
55 4 | defective thing is bad, it would seem to mean that
56 4 | the~argument compel us to it as inevitable. At the same
57 4 | entity of God's creation. It also means that we are praising
58 4 | Thus, every entity, even if it is a defective one,~in so
59 4 | defective one,~in so far as it is an entity, is good. In
60 4 | entity, is good. In so far as it is defective, it is evil.~
61 4 | far as it is defective, it is evil.~
62 4 | except~in a man or an angel. It is good to be a man, good
63 4 | simply could not be, since it can have no mode in which
64 4 | corruption springs, unless it be something corruptible.
65 4 | this something is good, it cannot~be corrupted, because
66 4 | as a thing is an entity, it is unquestionably good.
67 4 | unquestionably good. If it is an incorruptible~entity,
68 4 | an incorruptible~entity, it is a great good. But even
69 4 | great good. But even if it is a corruptible entity,
70 4 | is a corruptible entity, it still has no mode of existence~
71 5 | the causes of things,"~28 ~it still does not follow that
72 5 | in this life, filled as it is with errors and distress,
73 5 | distract, nor error mislead. If it~is a good thing to understand
74 5 | but in~small ones as well, it is impossible not to be
75 5 | ignorant of many things. Yet it does not follow that~one
76 5 | things, after all, ~that it is better not to know than
77 5 | and as false what is true. It means to be certain ~about
78 5 | about the certain, whether it be certainly true or certainly
79 5 | error is ~unavoidable. It is different in that higher
80 5 | avoids error as much as it can, so that even a~deceiver
81 5 | harms the one who commits it more ~that it does the one
82 5 | who commits it more ~that it does the one who suffers
83 5 | does the one who suffers it.~~
84 6 | urgent question whether it is ever the duty of a righteous
85 6 | even the nature of God, it~is sometimes a good and
86 6 | pious deed to speak falsely. It seems to me, however, that
87 6 | the truth supposing that it is a falsehood. For as~far
88 6 | consider the things spoken~of, it makes a great difference
89 6 | intentions are concerned. But it is far more tolerable that
90 6 | extended future period - would it not be~incomparably better
91 6 | in the second? And would it not be~a lesser evil to
92 6 | others, even good results. It is a great evil for a man
93 6 | lead to eternal death. But it is a~small evil to be deceived
94 6 | not a bad thing, nor that it is a positively good thing.
95 6 | itself but which came out of it. Error, in itself and by
96 6 | except in error, denies that it is bad to approve the false
97 6 | approve the false as though it were the truth, or to ~disapprove
98 6 | disapprove the truth as though it were falsehood, or to hold
99 6 | hold what is certain as if it were uncertain,~or what
100 6 | what is uncertain as if it were certain? It is one
101 6 | uncertain as if it were certain? It is one thing to judge a
102 6 | bad - this is an error. It is quite another thing not
103 6 | does nothing harmful to us. It is one thing~to suppose
104 6 | road is the right one when it is not. It is quite another
105 6 | right one when it is not. It is quite another thing that,~
106 7 | a noise is thunder when it is actually a wagon passing
107 7 | of my understanding.~38 It was~necessary to overcome
108 7 | assent. Indeed they say it is an error if ~someone
109 7 | they will still dispute it with the most acute and~
110 7 | less than life eternal. It is a question whether we
111 7 | cannot "not know" about it or anything else at all,
112 7 | therefore not only~true, but it is altogether certain as
113 7 | attainment of the Kingdom of God, it does not~matter whether
114 7 | be judged as a sin or, if~it is, as a small and light
115 7 | error these miscues may~be, it does not involve the way
116 7 | may be. This is so~whether it be true or is only supposed
117 7 | supposed to be true when it is not. But a man who lies
118 7 | order to deceive, and not as it was designed to be used,
119 7 | purified by repentance. But it cannot be ~denied that such
120 7 | the New Covenant to whom it has been said, "Let your
121 8 | even without his willing it, ignorance of the right
122 8 | at least inane - and as it fails to recognize the error
123 8 | the error of its ways - it falls victim to unwholesome~
124 8 | the angels who had sinned, it was paying the fully deserved
125 8 | and unbridled lust; and it is manifest in whatever
126 8 | nourishment. For God judged it better to~bring good out
127 8 | the wicked angels, would it not have~been just if the
128 8 | discipline of God's law~- would it not have been just if such
129 8 | some who were unworthy of it.~~
130 9 | inherited guilt, nor did it hand the whole company over
131 9 | 29. Thus it pleased God, Creator and
132 9 | that is, mankind - although it had perished as a whole
133 9 | determined that a portion of it would be restored and would~
134 9 | will? Of course not! For it was in the evil use~of his
135 9 | apostle Peter. And since it is true, I ask you what
136 9 | right. At the same~time, it is also devoted service
137 9 | unless he could regain~it from Him whose voice saith, "
138 9 | work and not~understand it as a divine gift, the same
139 9 | not of~yourselves, rather it is a gift of God - not because
140 9 | boast."~52 But then, lest it be supposed that the faithful
141 9 | grace, announcing:~"For it is God who is at work in
142 9 | And,~in another place: "It is not therefore a matter
143 9 | showing mercy."~57 Still, it is obvious that a man who
144 9 | or love unless he wills it, nor could he run for the
145 9 | what sense, therefore, is it "not a matter of human ~
146 9 | s showing mercy," unless it be that "the will itself
147 9 | prepared by the~Lord," even as it is ~written?~58 This saying,
148 9 | saying, therefore, that "it is not a matter of human
149 9 | Thus we accept the dictum, "It is not a matter of human
150 9 | s showing mercy," as if it meant, "The will of man
151 9 | if we say rightly that "it is not a matter of human ~
152 9 | contrary rightly said, "It is not a matter of God's
153 9 | Christian~would dare to say, "It is not a matter of God's
154 9 | of them. One of~the gifts it does not antedate is - just
155 9 | mercy shall follow me."~61 It predisposes a man~before
156 9 | to prompt his willing. It follows the act of willing,
157 9 | to live piously, unless it be that God is even now
158 9 | order to receive, unless it be that He who grants us
159 9 | will is he through whom it comes to pass that we will?
160 9 | should go before them, as it goes before us; we pray
161 10 | 33. Thus it was that the human race
162 10 | of~wrath. Of this wrath it is written: "For all our
163 10 | even the Lord Jesus said of it: "He that believes in the~
164 10 | him."~66 He does not say, "It will come," but, "It now
165 10 | say, "It will come," but, "It now abides." Indeed every
166 10 | more and worse sins with it - a~Mediator was required;
167 10 | 34. It would take too long to say
168 10 | and Mary the Virgin." Yet it~is indeed true that the
169 10 | signifies the whole, just as it is said, "Since by the works~
170 10 | belongs to human nature.~But it was a nature entirely free
171 10 | from the bonds of all sin. It was not a nature born of
172 10 | regeneration. Instead, it was the kind of nature that
173 10 | have been born of a virgin. It would then be false (which
174 10 | form of God, he ~judged it not a violation to be what
175 11 | man Christ merited, that it, and no other, should be ~
176 11 | no merit preceding unless it be that those who consider
177 11 | selfsame grace ~which made it so that the man Christ had
178 11 | Full of truth." Indeed it ~was Truth himself, God'
179 12 | such a notion has, when it is so absurd in itself that
180 12 | believer's ear~can bear to hear it. Actually, then, as we confess
181 12 | Spirit did not beget~him? Is it because he made him? This
182 12 | conceived and bore, though it was related to the Person
183 12 | named as the One who made it? Is it, perhaps, that when
184 12 | the One who made it? Is it, perhaps, that when any
185 12 | still concerns us is how it can be said, "Born of the
186 12 | the son of God, or that it is "born" of God. Rather,
187 12 | of God. Rather, one says it was "made"~or "created"
188 12 | one might like to speak of it. ~So, then, when we confess, "
189 12 | in so great a matter. Yet it is certain that those who~
190 12 | the water by~anyone. But it does make sense to call
191 12 | this much relevance, that it reminds us~that not everything
192 12 | son" to him from which it is ~"born." Likewise, it
193 12 | it is ~"born." Likewise, it does not follow that those
194 12 | Gehenna" are not born _of_ it, but have been destined _
195 12 | have been destined _for_ it, just as the sons of the
196 13 | 43. For whether it be a newborn infant or a
197 13 | from us the serpent."~85 It does not say "serpents,"
198 13 | does not say "serpents," as it ~might, for they were suffering
199 13 | number. Thus in the~Gospel, it is said of Herod's death, "
200 13 | sought the child's ~life"~86; it does not say, "He is dead."
201 13 | elements. For there is pride in it, since man~preferred to
202 13 | 46. It is also said - and not without
203 13 | repentance - as, indeed, we see it happen even after baptism.
204 13 | nature was changed and by it brought~under the necessity
205 13 | continue his wrath beyond that. It is not his purpose that
206 14 | itself so great~that by it, in one man, the whole human
207 14 | say, radically condemned. ~It cannot be pardoned and washed
208 14 | nothing to punish. Hence, it was in authentic justice,
209 14 | which he found added to it. Hence, ~the apostle says, "
210 14 | brings justification."~96 Now it is clear that the one sin
211 14 | originally inherited, even if it were the~only one involved,
212 14 | shall we~go on living in it?" And then to show that
213 14 | the passage as he began it. Indeed, he introduced the
214 14 | Thus, of his crucifixion it was said,~"And they that
215 14 | life of ours as~we live it here on earth, because it
216 14 | it here on earth, because it belongs not to his deeds
217 14 | or who shall~have left it before his coming. Or, on
218 14 | judgment."~106 And sometimes it is passed upon the good,~
219 14 | thy strength."~107 Indeed, it is~by the judgment of God
220 15 | subordinate to him who dwells in it, the temple to God, and
221 15 | remains in blessedness, and it gives help, even as it ought,
222 15 | and it gives help, even as it ought, to the other ~part
223 15 | whole Church nor any part of it wishes to be worshiped as
224 15 | Church, in that part of it which is in heaven. He would
225 15 | members are his temple? It is not that he has one temple
226 15 | three days I will raise it up again."~117 ~Therefore,
227 15 | in heaven, save that in it no evil is~to be found,
228 15 | they are present within it too? For, as it is written
229 15 | present within it too? For, as it is written in the book~of
230 16 | 60. It is more important to be
231 16 | useful in this respect: it shows that no man should
232 16 | will become known to us as it really is only when, at
233 16 | the age, we are joined to it, ~to possess, together with
234 16 | to possess, together with it, eternal bliss. But the
235 16 | to us because we are in it, and because it ~is composed
236 16 | we are in it, and because it ~is composed of men like
237 16 | angels also, because by it the enmity caused by sin
238 16 | same apostle says: "For it pleased God that all plenitude
239 16 | 63. This peace, as it is written,~"passes all ~
240 16 | passes all ~understanding." It cannot be known by us until
241 16 | until we have entered into it. For how is the heavenly~
242 16 | This is the peace that, as it is said, "passes all understanding."
243 16 | kind and~measure - nor will it then surpass our understanding.
244 16 | himself, but from God. Hence, it follows~that it is better
245 16 | Hence, it follows~that it is better to interpret the
246 17 | forgiveness of sins." For it is by this that the part
247 17 | Church on earth stands; it is by this that~"what was
248 17 | baptism is an~exception. It is an antidote given us
249 17 | by the new birth - though it also takes away actual sins
250 17 | with death. And although it is truly said of them, "
251 17 | themselves and commit sin. But it matters _how much_. Although~
252 17 | other such signs - even when it is plain to Him of whom
253 17 | is plain to Him of whom it is said, "My ~groaning is
254 17 | reserved for the future. It is not in vain that the
255 18 | who are not cut off from it by schism or heresy, ~who
256 18 | Catholics, are deceived, as it seems to me, by a kind~of
257 18 | according to the apostle James "it is dead in~itself."~144
258 18 | and ~stubble"~148 - for it is about these it is said
259 18 | for it is about these it is said that they will be
260 18 | be interpreted so ~that it does not contradict these
261 18 | man's work, of what sort it is. If any man's work ~abides
262 18 | affliction, concerning which it is clearly written elsewhere: "
263 18 | as the apostle said, as it affects the two different
264 18 | 69. It is not incredible that~something
265 18 | this life, whether or not it is a matter for fruitful
266 18 | matter for fruitful inquiry. It~may be discovered or remain
267 18 | not apply to those of whom it was~said, "They shall not
268 19 | minor and everyday sins. It also blots out those sins
269 19 | offended,~or prays that it be forgiven the offender.
270 19 | against us by someone else. It is a smaller thing to wish
271 19 | who has ~done you no evil. It is far greater - a sort
272 19 | our debtors." Accordingly, it ~cannot be doubted that
273 19 | forgiveness when he asks for it when he prays,~saying, "
274 19 | moved by his sin to seek it - he should~no longer be
275 19 | regarded as an enemy, and it should not now be as difficult
276 19 | difficult to love him as it was~when he was actively
277 19 | gospel has not noted who it was who said, "I am~the
278 19 | said, "I am~the Truth"~160? It is, of course, the One who,
279 19 | sentence which he put in it, saying: "For if you forgive
280 20 | let them~notice to whom it was that he said it. For
281 20 | whom it was that he said it. For this is the context
282 20 | For this is the context of it in the Gospel: "As he was~
283 20 | give alms, as they deem it right to give them, even
284 20 | faith of Christ, of whom it is written, "Cleansing their
285 20 | right~order of self - love, it was said, "You shall love
286 20 | become~clean."~170~But, lest it appear that he was rejecting
287 20 | not merciful but cruel to it. For by loving it after
288 20 | cruel to it. For by loving it after the world's way he
289 20 | the world's way he hates it according to~God's way of
290 20 | the world's way and love it according to~God's way.
291 20 | anything. "Accordingly," it is said, "His mercy shall
292 21 | One could~consider that it is not a sin for a married
293 21 | Who, then, denies that it is a sin when he~agrees
294 21 | apostolic authority for doing it is given only by "concession"? ~
295 21 | case against another,~bring it to be judged before the
296 21 | say this to shame you. Can it be that there is not a wise
297 21 | unbelievers."~175 And here it might be thought that it
298 21 | it might be thought that it was not a sin to bring suit
299 21 | sin consisted in wishing it judged outside the Church,
300 21 | men in secular suits. And it is because of this teaching
301 21 | thing outside the Church, it is~clear that some concession
302 21 | offend in many ~things,"~180 it behooves us to pray to the
303 21 | if the Truth had not said it? Still, for the hurt he~
304 21 | would think how great a sin it is to observe days and months
305 21 | abroad - cases of which it is~written, "The sinner
306 22 | petitions to Him of whom it is said in the psalm, "The~
307 22 | is an adequate reason why it should be performed. For
308 23 | not found a way to discuss it briefly and still give satisfactory~
309 23 | questions usually raised about it. Yet no Christian should
310 23 | would not dare to affirm it either - that in~the resurrection
311 23 | that~any man can answer it, namely: When does a human
312 23 | once a man begins to live, it is thereafter possible for
313 23 | free from faults. Far be it from us to say of that~double-limbed
314 23 | written account~193 -~far be it from us, I say, to suppose
315 23 | perish. Instead, whether it be dissolved into dust or
316 23 | soul that first animated it, and that~caused it to become
317 23 | animated it, and that~caused it to become a man, to live
318 23 | that the parts into which it was separated and which
319 23 | made of fusible metal: if it were melted by heat or pounded
320 23 | artist wished to restore it again from the mass of the
321 23 | mass of the same~material, it would make no difference
322 23 | restored statue which part of it was~remade of what part
323 23 | all the~material of which it was originally composed.
324 23 | whole of the matter of which it was originally composed.
325 23 | originally composed. And it will make no difference,
326 23 | 90. Nor does it follow that the stature
327 23 | animate"~[animale], though it is a body and not a "spirit" [
328 23 | spirit" [anima], so then it will be a "spiritual body,"
329 23 | bodies."~195 This is why it is said, "Flesh and blood
330 23 | to expound what was said, it adds, "Neither shall corruption
331 23 | resurrection body is concerned, it will even then still be~"
332 23 | can be ~incorruptible if it can suffer - or corruptible
333 23 | suffer - or corruptible if it cannot die. For there is
334 23 | there is no true life unless it be~lived in happiness; no
335 23 | the~second death, in which it is not allowed to leave
336 24 | 94. And thus it will be that while the reprobated
337 24 | been saved, if he willed it so.~201 Then, in the~clearest
338 24 | faith, not yet grasping it in~clear ~understanding -
339 24(201)| VELLENT (if _they_ willed it). This would mean the attribution
340 24(201)| SI VELLET (if _He_ willed it) and the reading became
341 24 | unless the~Omnipotent wills it to happen. He either allows
342 24 | happen. He either allows it to happen or he actually
343 24 | happen or he actually causes it to happen.~
344 24 | happen. For he alloweth it only through a just judgment -
345 24 | although evil, in so far as it is evil, is not good, still
346 24 | evil, is not good, still it is a good thing that not
347 24 | but evil as well. For if it were not good that evil
348 24 | Omnipotent Good, for whom it is undoubtedly as easy not~
349 24 | what he does not will, as it is for him to do what he
350 24 | majority - _are_ saved, it would indeed appear that
351 24 | themselves have not willed it." But this cannot be said
352 24 | and did not do so? Or, is it not rather the case that,
353 24 | children of hers whom he would? It is not that "in heaven and
354 25 | mercy; when he doth not act, it is through justice. For, "
355 25 | through the divine calling - it was said of them, 'The elder
356 25 | prophetic witness, where it is written, "Jacob~I loved,
357 25 | God? God forbid!"~208 Yet it does seem unfair~that, without
358 25 | difficulty to be solved. As it is, however, when he~went
359 25 | concludes and says, "Therefore, it is not a question of him
360 25 | of divine grace, because "it is not a~question of him
361 25 | his mercy is not shown, it is not unfairness but~justice.
362 25 | will?"~215 - as if to make it seem that man should not~
363 25 | race were ever saved from it, no one could rail against
364 25 | saved on such terms that it would~show - by contrast
365 26 | what he willed, but what it willed) he could still accomplish
366 26 | done without his will. ~For it would not be done without
367 26 | done without his allowing it - and surely his permission
368 26 | under no circumstances~can it ever be evil. For example,
369 26 | ever be evil. For example, it is a good son's will that
370 26 | his father live, whereas it is God's~good will that
371 26 | he should die. Or, again, it can happen that a man of
372 26 | of bad men. For~example, it was through the ill will
373 26 | Peter would have nullified it he was called~"Satan" by
374 26 | evil, because even when it inflicts evils, it is still
375 26 | when it inflicts evils, it is still just; and~obviously
376 27 | saved unless He willeth it. Moreover, his will should
377 27 | necessarily be. And, indeed, it was of prayer to God that
378 27 | single group into which it can be divided: kings~and
379 27 | then, God hath judged it good that through the prayers
380 27 | men." We~could interpret it in any other fashion, as
381 28 | 105. Thus it was fitting that man should
382 28 | with such a will, nor say it is~no will, or that it is
383 28 | say it is~no will, or that it is not rightly called free,
384 28 | power whatsoever to will it.~And, just as in our present
385 28 | unhappiness for ourselves, so then~it will be forever unable to
386 28 | is better.~229 So, too, it was an inferior order of
387 28 | of immortality - but~yet it was immortality - in which
388 28 | the misuse of free will. It is~to receive the latter
389 28 | latter through grace - though it was to have obtained it
390 28 | it was to have obtained it through merit, if it had~
391 28 | obtained it through merit, if it had~not sinned. Not even
392 28 | power to die when he wills it is in a man's own hands -~
393 28 | is no way at all by which it can be freed by itself,
394 28 | faith of Christ. Thus, as it is written, even the will
395 28 | debit. But a gift, unless it be gratuitous, is not grace. ~
396 28 | the human race from God, it was necessary for a mediator,
397 28 | through God's humility. Thus it might be shown man how far
398 29 | affliction according to what it has~merited while it lived
399 29 | what it has~merited while it lived in the body.~
400 29 | helps avail him nothing. It is here, then, in this life,~
401 29 | not benefit all, unless it be because of the different
402 29 | with no power to die to it. The condition of both societies
403 29 | 112. It is quite in vain, then,
404 29 | But there is no doubt that it is to be~interpreted to
405 29 | an end for ~those of whom it is said, "Thus these shall
406 29 | punishment."~239 Otherwise, it~can as well be thought that
407 29 | But let them suppose, if it pleases~them, that, for
408 29 | damnation], and even if it were~present only in the
409 29 | punishment so great that, if it be eternal, no torments~
410 29 | know could be compared to it, no matter how many ages
411 29 | therefore abide without end, and it will be common to them all,
412 30 | food for~strong men when it is considered and studied
413 30 | than the Lord God whatever it is that we hope to do~well,
414 30 | will be done on earth,~as it is in heaven"~243 - this
415 30 | for "daily~bread" because it is necessary, in the measure
416 30 | sense, or both. And here too it is that we petition for
417 30 | better understood by omitting it. He then adds three other~
418 30 | we might understand that it was included in what was
419 31 | hope - for the more richly it dwells in a man, the better
420 31 | the better the man in whom it dwells. ~For when we ask
421 31 | gift of love. For, although it is true that he~cannot hope
422 31 | cannot hope without love, it may be that there is something
423 31 | which, if he does not ~love it, he cannot realize the object
424 31 | without which no one comes to it.~Now this is the true faith
425 31 | works through~love. And what it yet lacks in love it asks
426 31 | what it yet lacks in love it asks that it may receive,
427 31 | lacks in love it asks that it may receive, it seeks that
428 31 | asks that it may receive, it seeks that it may find,
429 31 | may receive, it seeks that it may find, and ~knocks that
430 31 | may find, and ~knocks that it may be opened unto it.~246
431 31 | that it may be opened unto it.~246 For faith achieves
432 31 | hearts - the law may bid but it cannot aid~[jubere lex poterit,
433 31 | non juvare]. Moreover, it can make of man a transgressor,
434 31 | transgression. And thus it is that what was ~written
435 31 | successive temporal epochs, as it pleased God, who "ordered~
436 31 | absent from those ~to whom it was to be imparted, although,
437 31 | temporal dispensations, it was~veiled and hidden. For
438 31 | being reborn. And so true is it that "the Spirit~breatheth
439 32 | carnal impulse, so that it does not measure up to the ~
440 32 | in our hearts - whatever it is, it is not yet~done as
441 32 | hearts - whatever it is, it is not yet~done as it should
442 32 | is, it is not yet~done as it should be, although it may
443 32 | as it should be, although it may seem to be. Love, in
444 32 | counsel (and one of these is, "It is a good thing for a man
445 32 | is just that which, lest it remain hidden, God himself
446 32 | passion [cupiditas] for it to restrain or overcome?
447 33 | whether you~should call it an Enchiridion, or use it
448 33 | it an Enchiridion, or use it as one. But since I have