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  1 1 |          also have maintained, that God is not subject to anger;
  2 1 |           we follow the teaching of God, who alone is able to know
  3 1 |          light of the human mind is God, and he who has known and
  4 1 |         enlightened heart; but when God and heavenly instruction
  5 1 |         belongs to no other than to God. Therefore God must be known,
  6 1 |        other than to God. Therefore God must be known, in whom alone
  7 2 |         TRUTH AND ITS STEPS, AND OF GOD.~For since there are many
  8 2 |            there is but one Supreme God, whose power and providence
  9 2 |             the worship of the true God, we might learn righteousness.
 10 2 |        themselves to the worship of God, of whom they are ignorant.
 11 2 |            there is but one Supreme God, nevertheless, ensnared
 12 2 |         truth; who either deny that God has any figure, or think
 13 2 |           which has no existence in God. But they are precipitated
 14 2 |         they know the Ambassador of God, who is also the Builder
 15 2 |   sentiments respecting the Supreme God. For some say that He neither
 16 2 |            away anger, but leave to God kindness; for they think
 17 2 |         anger must be attributed to God, and kindness taken from
 18 3 |           ever said this respecting God, that He is only subject
 19 3 |             For it is unsuitable to God, that He should be endowed
 20 3 |              is proposed to men, if God is the author of evils only?
 21 3 |          goods, it is plain that if God is the author of evils,
 22 3 |             does things contrary to God, and gives to us good things.
 23 3 |         this can be nothing besides God, it is absurd and vain to
 24 4 |                              IV. OF GOD AND HIS AFFECTIONS, AND
 25 4 |             as there is no anger in God, so indeed there is no kindness.
 26 4 |            it was inconsistent with God to injure and to inflict
 27 4 |            that it followed that if God has anger, He must also
 28 4 |        another. Therefore He is not God, if He is neither moved,
 29 4 |           man, which is peculiar to God, if He has no will at all,
 30 4 |  administration, which is worthy of God. And what greater, what
 31 4 | administration can be attributed to God, than the government of
 32 4 |    happiness, then, can there be in God, if He is always inactive,
 33 4 |   worshippers? What is so worthy of God, and so befitting to Him,
 34 4 |         does he say, who takes from God all power and all substance,
 35 4 |             except that there is no God at all? In short, Marcus
 36 4 |    consistent with the character of God. And when this appeared
 37 4 |        compelled him to remove from God the other affections also.
 38 4 |             cannot he the case with God. But if there is no affection
 39 4 |            there is no affection in God, because whatever is subject
 40 4 |         removed and taken away from God. In short, either no one
 41 4 |       neither anger nor kindness in God, let us come to that which
 42 5 |            OF THE STOICS CONCERNING GOD; OF HIS ANGER AND KINDNESS.~
 43 5 |           that there is kindness in God, but not anger. A very pleasing
 44 5 |            and popular speech, that God is not subject to such littleness
 45 5 |          which is inconsistent with God. Since, when it fails upon
 46 5 |         foul a change unbecoming to God! And if man, when he has
 47 5 |           is it to be believed that God, since He has power over
 48 5 |           judged to be most like to God; how much more right is
 49 5 |          much more right is it that God Himself, who excels in divine
 50 5 |          nature of the case. For if God is not angry with the impious
 51 5 |           they attribute the one to God, take away the other, not
 52 5 |         have reasoned thus: Because God is not liable to anger,
 53 5 |             in this manner: Because God is moved by kindness, therefore
 54 5 |          certain and undoubted that God is not liable to anger,
 55 5 |          the question as to whether God is angry is more open to
 56 6 |                            VI. THAT GOD IS ANGRY.~These are the
 57 6 |             philosophers respecting God. But if we have discovered
 58 6 |      defended: that it follows that God is angry, since He is moved
 59 6 |             no honour can be due to God, if He affords nothing to
 60 7 |            affinity between man and God. Does not the position of
 61 7 |          compares his features with God, and reason recognises reason.
 62 7 |          which has any knowledge of God. For he alone is furnished
 63 7 |             him. But the worship of God is ascribed to justice;
 64 7 |        there is no understanding of God, it is surely impossible
 65 7 |         capable of the knowledge of God, it is evident that religion
 66 8 |            worship is to be paid to God, or does he entirely overthrow
 67 8 |         overthrow religion ? For if God confers nothing good on
 68 8 |        common with us? "Farewell to God," says Cicero, "if He is
 69 8 |        contemptible with respect to God? Farewell to Him, he says,
 70 8 |            to profit no one. But if God takes no trouble, nor occasions
 71 8 |       therefore, you take away from God kindness, or anger, or both,
 72 8 |          are living in the sight of God; if we imagine not only
 73 8 |          and our words are heard by God. But it is profitable to
 74 9 |            IX. OF THE PROVIDENCE OF GOD, AND OF OPINIONS OPPOSED
 75 9 |           world was set in order by God and reason, and was governed
 76 9 |             that there was indeed a God, because it was necessary
 77 9 |            truth. For if there is a God, as God He is manifestly
 78 9 |           For if there is a God, as God He is manifestly provident;
 79 9 |             denied the existence of God. But when he openly acknowledged
 80 9 |       acknowledged the existence of God, at the same time he also
 81 9 |             denied the existence of God, and on account of this
 82 10|      AFFAIRS, AND THE PROVIDENCE OF GOD.~They who do not admit that
 83 10|          are unwilling to assign to God the making and the care
 84 10|            therefore, can it be but God? But Nature, which they
 85 10|           called Nature rather than God? Or if a concourse of atoms,
 86 10|          the case? It is plain that God, when He commenced this
 87 10|          providence which rules, no God who administers, no sense
 88 10|             everybody, so also does God govern the world. For it
 89 10|           to man, unless it be from God." Since, therefore, with
 90 10|            can be nothing else than God. Now the world, since it
 91 10|     together, was therefore made by God. But if God is the maker
 92 10|       therefore made by God. But if God is the maker and ruler of
 93 11|                              XI. OF GOD, AND THAT THE ONE GOD, AND
 94 11|            OF GOD, AND THAT THE ONE GOD, AND BY WHOSE PROVIDENCE
 95 11|          Therefore there is but one God, in whom complete energy
 96 11|             poet, that there is one God who inhabits the world,
 97 11|              There is therefore one God, the source and origin of
 98 11|              says that "the form of God ought not to be inquired
 99 11|          his Book Laws, says: "What God is, ought not to be the
100 11|        admits that there is but one God, saying that there is an
101 11|           there was but one natural God, although the nations and
102 11|             acknowledge the Supreme God, yet no one ever inquired
103 12|            RELIGION AND THE FEAR OF GOD.~Now, since we have replied
104 12|             justice, because unless God, who cannot be deceived,
105 12|         actions should be viewed by God, pertains not only to the
106 12|            is therefore the fear of God alone which guards the mutual
107 12|            if man is persuaded that God is without anger; for that
108 12|          that the world was made by God, we may teach why it was
109 13|            animals are fed. Has not God laboured also for the sake
110 13|            same manner were made by God for the use of man, partly
111 13|           accustomed to ask why, if God made all things for the
112 13|             after this manner. When God had formed man as it were
113 13|           of Epicurus is done away. God, he says, either wishes
114 13|    accordance with the character of God; if He is able and unwilling,
115 13|            equally at variance with God; if He is neither willing
116 13|           feeble, and therefore not God; if He is both willing and
117 13|          which alone is suitable to God, from what source then are
118 13|            their will to admit that God takes no interest in anything,
119 13|            formidable argument. For God is able to do whatever He
120 13|           is no weakness or envy in God. He is able, therefore,
121 13|       wisdom causes us even to know God, and by that knowledge to
122 14|                            XIV. WHY GOD MADE MAN.~It follows that
123 14|             I show for what purpose God made man himself. As He
124 14|       reason, is able to understand God, to admire His works, and
125 14|             be under the control of God, their Maker and Creator.
126 14|         their Maker and Creator. If God, therefore, designed man
127 14|          right that a worshipper of God should he injured by a worshipper
128 14|          injured by a worshipper of God. From which it is understood
129 14|          most true, it follows that God will have all men to be
130 14|           be just, that is, to have God and man as objects of their
131 14|          their affection; to honour God in truth as a Father, and
132 14|         either fails to acknowledge God or acts injuriously to man,
133 15|        former place explained, that God at the same time set before
134 15|          set forth, it must be that God is moved to both sides,
135 15|           and says: "If there is in God the affection of joy leading
136 15|             it is believed that our God was never born. The affection
137 15|             man, but it has none in God. Man, inasmuch as he is
138 15|          down, and destroy him. But God, who is liable neither to
139 15|         this desire has no place in God, because frailty and death
140 15|             is liable, but to which God is by no means liable. But,
141 15|             have their substance in God, and that greatest and matchless
142 16|                             XVI. OF GOD, AND HIS ANGER AND AFFECTIONS.~
143 16|          most part have recourse to God: they appease and entreat
144 16|         that justice is pleasing to God, both worship Him who is
145 16|         reason, on account of which God may and ought to favour
146 16|             is nothing so befitting God as beneficence, and nothing
147 16|          neglect the laws, and even God Himself. Anger, therefore,
148 16|             a befitting occasion in God. For it is not right that,
149 16|            they will not admit that God is angry, will have it that
150 16|           no emotion of the mind in God. And because there are some
151 16|            some affections to which God is not liable, as desire,
152 16|             whether there be any in God; whether He takes no notice
153 17|                            XVII. OF GOD, HIS CARE AND ANGER.~God,
154 17|            GOD, HIS CARE AND ANGER.~God, says Epicurus, regards
155 17|           judgment are neglected by God? or how can he who lives
156 17|            if death does not affect God, it follows that God is
157 17|         affect God, it follows that God is never at rest. But in
158 17|           in what can the action of God consist, but in the administration
159 17| administration of the world? But if God carries on the care of the
160 17|           good. This is the will of God, this the divine law; and
161 17|         observes this is beloved by God. It is necessary that He
162 17|            divine law. If, he says, God does harm to any one, therefore
163 17|          the evil,--it follows that God, when He opposes the evil,
164 17|            from those who represent God as immoveable, if any one
165 17|             the part of goodness in God not to be moved at those
166 17|            as it were, the house of God, and men, as it were, His
167 17|          rage. This cannot exist in God, because He cannot be injured;
168 17|       manifestly is it necessary in God, from whom an example comes
169 17|            our power, so also ought God to restrain the of-fences
170 17|           can it be taken away from God, because it is both serviceable
171 18|         been angry with him. For as God has furnished the human
172 18|              we also say respecting God, who made man like to Himself.
173 18|            mention of the figure of God, because the Stoics say
174 18|         because the Stoics say that God has no form, and another
175 18|          the soul. If it belongs to God to reflect, to be wise,
176 18|          made after the likeness of God; but on this account he
177 18|          which he has received from God, unless he is imbued with
178 18|     precepts of justice by the same God.~
179 19|            he will be truly like to God. From which it is evident
180 19|             But they who, following God, and in obedience to Him,
181 19|            and righteousness, these God recognises as like to Himself.
182 19|             as it is befitting that God should have, it is plain
183 19|             If He is the Father and God of all, He is undoubtedly
184 19|          same time neither worships God nor has any regard for Him,
185 19|            he has obeyed the law of God, he has nevertheless despised
186 19|           has nevertheless despised God Himself? There is therefore
187 19|       something on account of which God may be angry with one rebelling
188 19|            the will of another. But God can pardon, because He is
189 20|          OFFENCES, AND THE MERCY OF GOD.~If He is able to pardon,
190 20|           to escape the judgment of God, either when alive or after
191 20|          torments. Nay, he says, if God is angry, He ought to have
192 20|          liable to sin, that unless God were indulgent to this necessity,
193 20|           men, despising the living God, pay divine honour to earthly
194 20|             human hands. And though God their Creator made them
195 20|         heaven and the knowledge of God, they have preferred, like
196 20|             the sight of heaven and God his Father, worships things
197 20|             men, the forbearance of God attains this object, that
198 20|         majesty of the one and only God. But though the forbearance
199 20|           though the forbearance of God is very great and most useful;
200 21|                XXI. OF THE ANGER OF GOD AND MAN.~There remains one
201 21|          one will perhaps say, that God is so far from being angry,
202 21|          some inexpiable crime. But God is not angry for a short
203 21|          had said that the anger of God is not for a time only,
204 21|             understand that because God is eternal, His anger also
205 21|             who ever sin. Therefore God is appeased not by incense
206 21|            sin renders the anger of God mortal. For this reason
207 22|             respecting the anger of God, that you might know how
208 22|          refute those who represent God as being without emotions.
209 22|           those who, believing that God is without anger, destroy
210 22|          else than of the favour of God towards the righteous, and
211 22|        found respecting the Supreme God and Maker of the world: --~"
212 22|      enumerating the deeds by which God is especially moved to anger,
213 22|      services, and serve the living God. Abstain from adultery and
214 23|              XXIII. OF THE ANGER OF GOD AND THE PUNISHMENT OF SINS,
215 23|             denouncing the anger of God against all nations on account
216 23|            disclose the commands of God to the last age, prophesying
217 23|        caused by the indignation of God against the unrighteous
218 23|             From the time when, the God of heaven being enraged
219 23|    destroyed:--~" And at some time, God no longer soothing His anger,~
220 23|           and do not lead the great God to every kind of auger."~
221 23|         Lest by chance the immortal God should be angry, and destroy
222 23|          love the wise, ever-living God the Father."~From these
223 23|          are vain, who imagine that God is without anger, and among
224 23|            things in his answer:--~"God, the King and Father of
225 23|           will be no authority. But God has authority; therefore
226 23|          himself to the contempt of God, which is the greatest impiety.
227 23|           If you contemplate Him as God, it is. He who nourishes
228 23|             may be able to do this, God must be followed by us,
229 23|             must be followed by us, God must be adored and loved;
230 23|            is greater in power than God, or more perfect in reason,
231 23|        allowable for man to forsake God, who is the giver of intelligence
232 23|         which is immortality, which God from the beginning appointed
233 23|          blissful relationship with God. Let impiety and discords
234 23|           attain to the likeness of God. Let God be consecrated
235 23|            the likeness of God. Let God be consecrated by us, not
236 23|              And if we believe that God is always present in this