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Often appears with: the nature and attributes of God · sin, guilt, and repentance · fate, destiny, and necessity · translator’s corrections · translation and the transmission of texts · tolle lege · source attribution · soul and body · scripture vs ignorance · scripture citations · scripture and its interpretation · propitiation for sins
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“We must therefore conclude that, absolutely speaking, every will at variance with reason, whether right or erring, is always evil.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“The only hope of all the pious, who groan under this burden of corruptible flesh, and amidst the infirmities of this life, is, that we have a Mediator, Jesus Christ the righteous; and he is the propitiation for our sins.” Jean Calvin, Institutes of the Christian Religion (Vol. 1 of 2) · insight
Drawing on Augustine, the text describes “morning” angelic knowledge as knowing things in the Word and “evening” knowledge as knowing created things in their own nature, without involving darkness as error.
*On the contrary,* Augustine (Gen. ad lit. iv, 22, 31; De Civ. Dei xii, 7, 20) divides the knowledge of the angels into morning and evening knowledge. *I answer that,* The expression "morning" and "evening" knowledge was devised by Augustine; who interprets the six days wherein God made all things, not as ordinary days measured by the solar circuit, since the sun was only made on the fourth day, but as one day, name…
He rejects the view that wrong conscience about indifferent matters removes sin, insisting that any will contrary to reason is always evil, because the object is taken as evil by reason.
is good in itself and necessary for salvation, it does not bind; wherefore in such cases the will which is at variance with erring reason or conscience is not evil. But this is unreasonable. For in matters of indifference, the will that is at variance with erring reason or conscience, is evil in some way on account of the object, on which the goodness or malice of the will depends; not indeed on account of the objec…
Calvin argues that faith must include knowledge of Jesus Christ sent by the Father, rejects the idea of faith that ignores understanding, and criticizes “implicit faith” as veiled ignorance blamed on schoolmen.
and the life;” because “no man cometh unto the Father,” who is the fountain of life, “but by him;”(1428) because he alone knows the Father, and reveals him to believers.(1429) For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ;(1430) and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking i…
Calvin marshals Augustine’s writings to argue that “the law of sin” remains in believers’ mortal bodies after baptism though guilt is removed, and he addresses an objection from James about lust.
when he says, “that the law of sin remains in the saints, and that only the guilt is abolished,” he sufficiently indicates that he is not averse to our opinion. XIII. We will adduce some other passages, from which his sentiments will more fully appear. In his second book against Julian: “This law of sin is both abolished in the spiritual regeneration, and continues in the mortal flesh; abolished, since the guilt is …
Using examples from Paul and the church fathers, Calvin argues that the only hope amid corrupt flesh is Christ, the righteous mediator and propitiation, leaving no grounds for confidence in human merits.
this righteousness had very properly been entertained by Paul, that “chosen vessel”(1972) of God, when he professed, “I am conscious to myself of nothing; yet am I not hereby justified.”(1973) III. Nor is it only in the sacred Scriptures that such examples are found. All pious writers discover similar sentiments. Thus Augustine says, “The only hope of all the pious, who groan under this burden of corruptible flesh, …
The text continues as translator’s notes, adding explanations for specific quotations (including scripture passages) and correcting or locating sources for referenced authors.
[289] P. 230, l. 7. *Parum est ut*, etc.--Is. xlix, 6. [290] P. 230, l. 7. *Postula a me.*--Ps. ii, 8. [291] P. 230, l. 8. *Adorabunt ... reges.*--Ps. lxxii, 11. [292] P. 230, l. 8. *Testes iniqui.*--Ps. xxv, 11. [293] P. 230, l. 8. *Dabit maxillam percutienti.*--Lamentations iii, 30. [294] P. 230, l. 9. *Dederunt fel in escam.*--Ps. lxix, 21. [295] P. 230, l. 11. *I will bless them that bless thee.*--Genesis x…
Leibniz illustrates how small circumstances can redirect salvation, recounting St. Augustine’s “Take and read” moment and related accounts of Steno, then proposes that chance can decisively affect eternal outcomes.
107. Hitherto I have devoted myself to giving a full and clear exposition of this whole subject: and although I have not yet spoken of M. Bayle's objections in particular, I have endeavoured to anticipate them, and to suggest ways of answering them. But as I have taken upon myself the task of meeting them in detail, not only because there will perhaps still be passages calling for elucidation, but also because his ar…