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  1   1     |          desire: a brief summary or a short treatise on the~
  2   1     |         reason support religion; or what happens to reason when
  3   1     |   stranger to the name of Christ or else he is a heretic. Things
  4   1     |     arise in sensory~experience, or that are analyzed by the
  5   1(6)  |     Greek, literally, a handbook or manual.~
  6   2     |          What is shorter to~hear or to read? What is more easily
  7   2     |       this unseen is believed in or hoped for. Thus in~the Epistle
  8   2     |          not to~be called absurd or told, "You have seen; therefore
  9   3     |        basic elements of nature, or about the~motion, order,
 10   3     |         have~come to understand, or think they have. For even
 11   3     |        things, whether in heaven~or on earth, whether visible
 12   3     |        on earth, whether visible or invisible, is nothing other
 13   3     |       not a substance; the wound or the~disease is a defect
 14   4     |         For no ~matter what kind or however insignificant a
 15   4     |           its ~good is defective or defectible. Thus there can
 16   4     |      simply to be a man is~evil, or that to be a wicked man
 17   4     |        at the same time; no food or drink is both sweet and
 18   4     |         at all without the~good, or in a thing that is not a
 19   4     |          without evil. For a~man or an angel could exist and
 20   4     |       wickedness except~in a man or an angel. It is good to
 21   4     |       spring forth either a good or an evil will. There was
 22   4     |          in~itself - of an angel or a man. This is what our
 23   4     |         the fruits will be good, or~make the tree bad and its
 24   5     |        the latter is less useful or even~harmful, who in this
 25   5     |     whether it be certainly true or certainly false. ~This sort
 26   5     |        be able to say, in speech or judgment: "Yes, yes. No,
 27   6     |    concerning the worship of God or even the nature of God,
 28   6     |          respect one is deceived or lies. To be deceived is
 29   6     |        lead him to life eternal, or what would lead to eternal
 30   6     |      suffer evil on his account. Or, take the man who believes
 31   6     |        suffering harm therefrom, or even may gain some benefit
 32   6     |        evil which did not happen or the good which did happen,
 33   6     |     great error in great matters or a small error in small affairs,
 34   6     |        though it were the truth, or to ~disapprove the truth
 35   6     |        though it were falsehood, or to hold what is certain
 36   6     |         as if it were uncertain,~or what is uncertain as if
 37   7     |         his character really is, or when, instead of our physical~
 38   7     |          chains by the angel~36) Or in perceptual illusions
 39   7     |         which is actually rough, or something sweet which is
 40   7     |         takes this man for that,~or when two men look alike,
 41   7     |      either mysterious [occulta] or uncertain. On these points
 42   7     |       cannot "not know" about it or anything else at all, because
 43   7     |           because either to know or to "not ~know" implies a
 44   7     |     whether they are believed in or not, or whether they are
 45   7     |          are believed in or not, or whether they are true or
 46   7     |         or whether they are true or are supposed to be true
 47   7     |          are supposed to be true or ~false. To err in such questions,
 48   7     |        not to be judged as a sin or, if~it is, as a small and
 49   7     |       one. In sum, whatever kind or how much of an error these
 50   7     |         all, either in our souls or our physical~senses, if
 51   7     |         is so~whether it be true or is only supposed to be true
 52   7     |      such a theft was not a sin. Or again, we~could also "help"
 53   8     |      satisfied by things harmful or~at least inane - and as
 54   8     |         to unwholesome~pleasures or may even be exhilarated
 55   9     |    whether those who ~now belong or those who will in the future,
 56   9     |         matter of man's willing, or of his running, but of God'
 57   9     |     reason~cannot believe, hope, or love unless he wills it,
 58   9     |         matter of human ~willing or running but of God's showing
 59   9     |          matter of human willing or running but of~God's showing
 60   9     |          matter of human willing or~running but of God's showing
 61   9     |         matter of human ~willing or running but of God's showing
 62   9     |       saying: "Not man's~willing or running but God's showing
 63   9(59) |         s will counts for little or nothing except as passive
 64   9     |      them and in their wills?~63 Or~again, why are we admonished
 65  12     |         world is the son of God, or that it is "born" of God.
 66  12     |           one says it was "made"~or "created" or "founded" or "
 67  12     |          was "made"~or "created" or "founded" or "established"
 68  12     |        or "created" or "founded" or "established" by him, or
 69  12     |         or "established" by him, or however else one might like
 70  12     |  different~sense than a hair is, or a louse, or a maw worm -
 71  12     |      than a hair is, or a louse, or a maw worm - none of these
 72  13     |   whether it be a newborn infant or a decrepit old man - since
 73  13     |         did he say~"in iniquity" or "in sin," as he might have
 74  13     |      worse estate he is born in; or whether, on this very account,
 75  13     |        difficult a problem might or might not be found by a
 76  14     |          who have left the body, or who shall~have left it before
 77  14     |       left it before his coming. Or, on the other hand, "the
 78  15     |        not God who has a temple? Or how can he be~less than
 79  15     |        him, all his archangels"? Or, what distinctions~are implied
 80  15     |        society, "Be they thrones or dominions, ~principalities,
 81  15     |      dominions, ~principalities, or powers"~121? Let them answer
 82  15     |      spiritual eyes of the mind, or speak something, not to
 83  16     |        is no danger to religion. Or if, feigning~himself to
 84  16     |      himself to be good, he does or says things that would fit
 85  16     |    whether those things on earth or those in heaven."~128~
 86  17     |          whether of heart,~word, or deed. But except for this
 87  17     |          than with the retaining or~attaining of present goods.
 88  18(141)|       date of the De octo is 422 or, possibly, 423; thus we
 89  18     |        cut off from it by schism or heresy, ~who may then live
 90  18     |         after this life, whether or not it is a matter for fruitful
 91  18     |    inquiry. It~may be discovered or remain hidden whether some
 92  18     |          the faithful are sooner or later to be saved~by a sort
 93  19     |      giver of alms who, by blows or other discipline, corrects
 94  19     |        which he has been wronged or offended,~or prays that
 95  19     |        been wronged or offended,~or prays that it be forgiven
 96  19     |       smaller thing to wish well or even to do well to one who
 97  20     |          but were not believers? Or, how could they be believers,
 98  20     |         whether of their ~fruits or money or anything else -
 99  20     |        of their ~fruits or money or anything else - they purchase
100  21     |         could avoid fornication, or adultery,~and other kinds
101  21     | something against~you,"~181 etc. Or who would think how great
102  21     |         those people do who will or will not begin projects
103  21     |         projects on certain days or in~certain months or years,
104  21     |        days or in~certain months or years, because they follow
105  21     |        various~seasons are lucky or unlucky - if we did not
106  21     |      then believed to be trivial or no sins at all. And so far
107  22     |      seeing what we ought to do, or else~from not doing what
108  22     |         desiring~to possess them or by fearing to lose them -
109  23     |         all men, whether already or yet to be born, whether
110  23     |         to be born, whether dead or~still to die, will be resurrected.~
111  23     |           because of some excess or defect or gross deformity,
112  23     |         of some excess or defect or gross deformity, are called
113  23     |        it be dissolved into dust or ashes, or dispersed into~
114  23     |    dissolved into dust or ashes, or dispersed into~vapors and
115  23     |       into~vapors and the winds, or converted into the substance
116  23     |       substance of other bodies (or even back into the~basic
117  23     |      basic elements themselves), or has served as food for beasts
118  23     |        served as food for beasts or even men and been turned
119  23     |        clippings have taken off, or the nails get back what~
120  23     |        if it were melted by heat or pounded into dust, or~reduced
121  23     |       heat or pounded into dust, or~reduced to a shapeless mass,
122  23     |         hair and nails to nails, or whether the part of this
123  23     |         lean will be raised~lean or the fat come back to life
124  23     |         corruption, encumbrance, or handicap. Their facility [
125  23     | incorruptible if it can suffer - or corruptible if it cannot
126  24     |         of the two was the same? Or again, why were miracles
127  24     |     willed to~do and did not do, or, what were worse, if he
128  24     |       either allows it to happen or he actually causes it to
129  24     |          to~the power of willing or not willing. For, if we
130  24     |     together, and did not do so? Or, is it not rather the case
131  25     |          they had yet been born, or had~done anything good or
132  25     |        or had~done anything good or bad, in order that the electing
133  25     |          derived from good works or bad, God should love the
134  25     |      have solved the~difficulty; or, rather, he would have left
135  25     |        judgment on the deserving or when he shows mercy to the
136  25     |          you made me like this?' Or is not the potter master
137  26     |         will that he should die. Or, again, it can happen that
138  26     |        of will is to be approved or disapproved. Actually, God
139  26     |       the wills either of angels or of men, whether good or
140  26     |          or of men, whether good or evil, whether~they will
141  26     |       they will what God willeth or will something else, the
142  26     |      mercy on whom ~he willeth," or in justice "whom he willeth,
143  28     |           nor say it is~no will, or that it is not rightly called
144  28     |         not without divine aid - or become perverted by his
145  28     |     would be done, either by man or at least~_concerning_ him.
146  28     |        lest anyone~glory in man, or - what is the same thing -
147  28     |         profit from them can see or testify - even if they~cannot
148  29     |        as each is worthy of rest or affliction according to
149  29     |         is offered for the dead, or alms are given in the ~church.
150  29     |        this life,~that all merit or demerit is acquired whereby
151  29     |       life hereafter is improved or ~worsened. Therefore, let
152  29     |        in the body, whether~good or evil."~236 For each man
153  29     | sacrifices, whether of the altar or of alms, are offered for
154  29     |     obtaining a~full forgiveness or, at least, in making damnation
155  29     | afflictions, but rather to apply or interpose some little respite
156  29     |        put an end to his wrath," or, "_After_ his wrath," but,~"_
157  29     |        gradations of punishment, or the relief or~intermission
158  29     |        punishment, or the relief or~intermission of their misery.
159  30     |         that we hope to do~well, or hope to obtain as reward
160  30     |          the~term in a spiritual or bodily sense, or both. And
161  30     |       spiritual or bodily sense, or both. And here too it is
162  31     |         asking what he believes, or hopes,~but what he loves.
163  32     |     either in fear of punishment or from some carnal impulse,
164  32     |    cupiditas] for it to restrain or overcome? For, then, the
165  33     |          call it an Enchiridion, or use it as one. But since