1. Hebrew Bible, Deuteronomy, 32.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Guilt • guilt
Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 242; Schiffman (1983), Testimony and the Penal Code, 90
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32.35 לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃'' None | sup>
32.35 Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.'' None |
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2. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • original sin, inherited/original guilt • sin, guilt of
Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 245; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 176
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20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃'' None | sup>
20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;'' None |
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3. Hebrew Bible, Genesis, 1.18, 1.26-1.28, 2.17, 3.7, 3.17-3.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Masculinity, and feeling guilt for having vulgar structure • blame and praise • guilt • guilt) • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt • praise and blame • reparation/guilt, Paul
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161; Karfíková (2012), Grace and the Will According to Augustine, 26, 233, 299, 321; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 206, 207; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 146; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80, 193, 243
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1.18 וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃' ' None | sup>
1.18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’' ' None |
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4. Hebrew Bible, Leviticus, 4.2, 4.7, 4.13, 4.18, 4.20, 4.23, 4.25-4.26, 4.28, 5.1, 5.3, 5.6, 5.10, 5.13, 5.18, 5.20-5.23, 5.26, 16.16-16.17, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Guilt • Guilt-offerings • Sin, collective guilt for individual action • collective guilt for individual action • guilt • guilt offering (asham) • reparation/guilt • reparation/guilt, whole burnt
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 126, 128; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 97, 98, 99, 104, 105; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 239, 242, 243; Neusner (2001), The Theology of Halakha, 199, 222; Schiffman (1983), Testimony and the Penal Code, 89, 90, 91, 111, 112, 114, 125, 126
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4.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי־תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה׃
4.2 וְעָשָׂה לַפָּר כַּאֲשֶׁר עָשָׂה לְפַר הַחַטָּאת כֵּן יַעֲשֶׂה־לּוֹ וְכִפֶּר עֲלֵהֶם הַכֹּהֵן וְנִסְלַח לָהֶם׃
4.7 וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
4.13 וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃
4.18 וּמִן־הַדָּם יִתֵּן עַל־קַרְנֹת הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־הַדָּם יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃'
4.23 אוֹ־הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת־קָרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים׃
4.25 וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃
4.26 וְאֶת־כָּל־חֶלְבּוֹ יַקְטִיר הַמִּזְבֵּחָה כְּחֵלֶב זֶבַח הַשְּׁלָמִים וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ וְנִסְלַח לוֹ׃
4.28 אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא וְהֵבִיא קָרְבָּנוֹ שְׂעִירַת עִזִּים תְּמִימָה נְקֵבָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָא׃
5.1 וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃
5.1 וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃
5.3 אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם׃
5.6 וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃
5.13 וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃
5.18 וְהֵבִיא אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן וְכִפֶּר עָלָיו הַכֹּהֵן עַל שִׁגְגָתוֹ אֲשֶׁר־שָׁגָג וְהוּא לֹא־יָדַע וְנִסְלַח לוֹ׃ 5.21 נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃ 5.22 אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃ 5.23 וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃
5.26 וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃
16.16 וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.17 וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃
19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃'' None | sup>
4.2 Speak unto the children of Israel, saying: If any one shall sin through error, in any of the things which the LORD hath commanded not to be done, and shall do any one of them:
4.7 And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting.
4.13 And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty:
4.18 And he shall put of the blood upon the horns of the altar which is before the LORD, that is in the tent of meeting, and all the remaining blood shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting.
4.20 Thus shall he do with the bullock; as he did with the bullock of the sin-offering, so shall he do with this; and the priest shall make atonement for them, and they shall be forgiven.
4.23 if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish.
4.25 And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering.
4.26 And all the fat thereof shall he make smoke upon the altar, as the fat of the sacrifice of peace-offerings; and the priest shall make atonement for him as concerning his sin, and he shall be forgiven.
4.28 if his sin, which he hath sinned, be known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he hath sinned.
5.1 And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;
5.3 or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;
5.6 and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin.
5.10 And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.
5.13 And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering.
5.18 And he shall bring a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest; and the priest shall make atonement for him concerning the error which he committed, though he knew it not, and he shall be forgiven.
5.20 And the LORD spoke unto Moses, saying: 5.21 If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour; 5.22 or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; 5.23 then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,
5.26 And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.
16.16 And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses. 16.17 And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.' ' None |
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5. Hebrew Bible, Malachi, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • culpa • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 210; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 122
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1.2 אָהַבְתִּי אֶתְכֶם אָמַר יְהוָה וַאֲמַרְתֶּם בַּמָּה אֲהַבְתָּנוּ הֲלוֹא־אָח עֵשָׂו לְיַעֲקֹב נְאֻם־יְהוָה וָאֹהַב אֶת־יַעֲקֹב׃'' None | sup>
1.2 I have loved you, saith the LORD. Yet ye say: ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? Saith the LORD; Yet I loved Jacob;'' None |
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6. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Guilt • guilt
Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 239, 242; Schiffman (1983), Testimony and the Penal Code, 89, 90
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1.2 אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃'' None | sup>
1.2 The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.'' None |
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7. Hebrew Bible, Numbers, 5.14-5.15, 5.28, 15.25-15.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Guilt • Sin, collective guilt for individual action • Sotah, guilt and innocence of • collective guilt for individual action • guilt • reparation/guilt
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 101; Neusner (2001), The Theology of Halakha, 222; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 112; Schiffman (1983), Testimony and the Penal Code, 112
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5.14 וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃
5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃
15.25 וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃ 15.26 וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה׃ 15.27 וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה וְהִקְרִיבָה עֵז בַּת־שְׁנָתָהּ לְחַטָּאת׃ 1
5.28 וְכִפֶּר הַכֹּהֵן עַל־הַנֶּפֶשׁ הַשֹּׁגֶגֶת בְּחֶטְאָה בִשְׁגָגָה לִפְנֵי יְהוָה לְכַפֵּר עָלָיו וְנִסְלַח לוֹ׃'' None | sup>
5.14 and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.
5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.
15.25 And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error. 15.26 And all the congregation of the children of Israel shall be forgiven, and the stranger that sojourneth among them; for in respect of all the people it was done in error. 15.27 And if one person sin through error, then he shall offer a she-goat of the first year for a sin-offering. 1
5.28 And the priest shall make atonement for the soul that erreth, when he sinneth through error, before the LORD, to make atonement for him; and he shall be forgiven,'' None |
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8. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 289; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 160, 161, 181, 187, 197, 265, 295
sup>
8.35 כִּי מֹצְאִי מצאי מָצָא חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃'' None | sup>
8.35 For whoso findeth me findeth life, And obtaineth favour of the LORD.'' None |
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9. Euripides, Orestes, 396, 409-410 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • guilt • guilt,inherited, divinities and spirits of • sex, shame-culture/ guilt-culture
Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 117; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 223; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 11
sup>
396 ἡ σύνεσις, ὅτι σύνοιδα δείν' εἰργασμένος."
409 οἶδ' ἃς ἔλεξας, ὀνομάσαι δ' οὐ βούλομαι." "410 σεμναὶ γάρ: εὐπαίδευτα δ' ἀπετρέπου λέγειν." "" None | sup>
396 My conscience; I know that I am guilty of a dreadful crime. Menelau409 I know whom you mean, but I do not want to name them. Oreste 410 Yes, for they are revered; you were well-informed, to avoid naming them. Menelau ' None |
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10. Anon., 1 Enoch, 53.2 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • guilt, and reatus, sin nature/propensity/principle • guilt, by association
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 128; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 22
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53.2 And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever.'' None |
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11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ovid, language of guilt but non-criminality in exile • faults, lesser or mere
Found in books: Graver (2007), Stoicism and Emotion, 244; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 284
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12. Philo of Alexandria, That God Is Unchangeable, 47 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • blame and praise • praise and blame • responsibility, and praise and blame
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 321; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 345
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47 for that is the only quality in us which the Father, who created us, thought deserving of freedom; and, unloosing the bonds of necessity, he let it go unrestrained, bestowing on it that most admirable gift and most connected with himself, the power, namely, of spontaneous will, as far as he was able to receive it; for the irrational animals, in whose soul there is not that especial gift tending to freedom, namely, mind, are put under the yoke and have bridles put in their mouths, and so are given unto men to be their slaves, as servants are given to their masters. But man, who has had bestowed on him a voluntary and self-impelling intellect, and who for the most part puts forth his energies in accordance with deliberate purpose, very properly receives blame for the offences which he designedly commits, and praise for the good actions which he intentionally performs. '' None |
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13. New Testament, 1 John, 1.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • guilt) • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 179; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80, 245
sup>
1.8 Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.'' None | sup>
1.8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. '' None |
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14. New Testament, 1 Corinthians, 4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 122, 160, 189, 221, 237, 248, 259, 265, 274, 279
sup>
4.7 τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;'' None | sup>
4.7 For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?"" None |
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15. New Testament, 1 Timothy, 2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • guilt) , inherited guilt • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 177, 181, 189
sup>
2.4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.'' None | sup>
2.4 who desires all people to be saved and come to full knowledge of the truth. '' None |
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16. New Testament, Ephesians, 2.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • culpa • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 329; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 160, 178, 243, 261
sup>
2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—'' None | sup>
2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. '' None |
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17. New Testament, Hebrews, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • culpa • original sin, inherited/original guilt • reparation/guilt, Paul
Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182
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2.14 ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον,'' None | sup>
2.14 Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, '' None |
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18. New Testament, Romans, 5.5, 5.8, 5.12, 5.16, 5.20, 7.14, 7.17-7.20, 7.23-7.25, 9.11, 9.13, 9.16, 9.18, 9.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Paul, and guilt • culpa • guilt • guilt) • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt • reparation/guilt, Paul
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52; Karfíková (2012), Grace and the Will According to Augustine, 40, 80, 81, 122, 174, 190, 210, 214, 219, 233, 301, 304, 316, 318, 320, 327, 333, 350; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 131; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60, 69, 70, 73, 92, 107, 115, 121, 127, 130, 146, 157, 158, 161, 169, 170, 173, 175, 176, 178, 179, 181, 183, 187, 188, 189, 191, 193, 197, 204, 210, 219, 220, 221, 223, 245, 247, 248, 249, 250, 262, 265, 269, 279, 280, 286, 295, 304
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5.5 ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν·
5.8 συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
5.16 τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
7.14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν.
7.17 Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.
7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25 χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.
9.11 μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ,
9.13 καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.
9.16 ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ.
9.18 ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει.
9.20 τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως;'' None | sup>
5.5 and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. " 5.8 But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
5.16 The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.
5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
7.14 For we know that the law is spiritual, but I am fleshly, sold under sin.
7.17 So now it is no more I that do it, but sin which dwells in me. ' "7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " "7.19 For the good which I desire, I don't do; but the evil which I don't desire, that I practice. " "7.20 But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. " 7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24 What a wretched man I am! Who will deliver me out of the body of this death? ' "7.25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. " 9.11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
9.13 Even as it is written, "Jacob I loved, but Esau I hated."
9.16 So then it is not of him who wills, nor of him who runs, but of God who has mercy.
9.18 So then, he has mercy on whom he desires, and he hardens whom he desires.
9.20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"'" None |
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19. New Testament, John, 3.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 129; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120, 150, 167, 175, 180, 187, 188, 265, 304
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3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.'' None | sup>
3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! '' None |
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20. New Testament, Matthew, 5.27-5.28, 19.5-19.6, 20.1-20.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Guilt • crucifixion of Christ, blame for • guilt • guilt) • guilt) , inherited guilt • original sin, inherited/original guilt • teacher, guilt of
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 190, 191, 192; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133; Karfíková (2012), Grace and the Will According to Augustine, 321, 332; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 162
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5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
20.1 Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ· 20.2 συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 20.3 καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· 20.4 καὶ ἐκείνοις εἶπεν Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν· 20.5 οἱ δὲ ἀπῆλθον. πάλιν δὲ ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 20.6 περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 20.7 λέγουσιν αὐτῷ Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο· λέγει αὐτοῖς Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 20.8 ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 20.9 ἐλθόντες δὲ οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον.
20.10 καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον τὸ ἀνὰ δηνάριον καὶ αὐτοί.
20.11 λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες
20.12 Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα.
20.13 ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι;
20.14 ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί·
20.15 οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι;
20.16 Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.'' None | sup>
5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ' "
19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart."
20.1 "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2 When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3 He went out about the third hour, and saw others standing idle in the marketplace. ' "20.4 To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. " '20.5 Again he went out about the sixth and the ninth hour, and did likewise. ' "20.6 About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' " '20.7 "They said to him, \'Because no one has hired us.\' "He said to them, \'You also go into the vineyard, and you will receive whatever is right.\ "20.8 When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' " '20.9 "When those who were hired at about the eleventh hour came, they each received a denarius.
20.10 When the first came, they supposed that they would receive more; and they likewise each received a denarius.
20.11 When they received it, they murmured against the master of the household, ' "
20.12 saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' " 20.13 "But he answered one of them, \'Friend, I am doing you no wrong. Didn\'t you agree with me for a denarius?
20.14 Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. ' "
20.15 Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' " 20.16 So the last will be first, and the first last. For many are called, but few are chosen."'' None |
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21. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • guilt
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 126, 127; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 107
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22. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • blame • historiography, blame and
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 6; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 41
| 5.8 To Titinius Capito. You urge me to write history, nor are you the first to do so. Many others have often given me the same advice, and I am quite willing to follow it, not because I feel confident that I should succeed in so doing - for it would be presumption to think so until one had tried - but because it seems to me a very proper thing not to let people be forgotten whose fame ought never to die, and to perpetuate the glories of others together with one\'s own. Personally, I confess that there is nothing on which I have set my heart so much as to win a lasting reputation, and the ambition is a worthy one for any man, especially for one who is not conscious of having committed any wrong and has no cause to fear being remembered by posterity. Hence it is that both day and night I scheme to find a way "to raise myself above the ordinary dull level" Again, there is a precedent in my own family which impels me towards writing history. My uncle, who was also my father by adoption, was a historian of the most scrupulous type, and I find all wise men agree that one can do nothing better than follow in the footsteps of one\'s ancestors, provided that they have gone in the right path themselves. Why, then, do I hesitate? For this reason, that I have delivered a number of pleadings of serious importance, and it is my intention to revise them carefully - though my hopes of fame from them are only slight - lest, in spite of all the trouble they have given me, they should perish with me, just for want of receiving the last polishing and additional touches. For if you have a view to what posterity will say, all that is not absolutely finished must be classed as incomplete matter. You will say I began to plead in the forum in my nineteenth year, and it is only just now that I begin to see darkly what an orator ought to be. What would happen if I were to take on a new task in addition to this one? Oratory and history have many things in common, but they also differ greatly in the points that seem common to both. There is narrative in both, but of a different type; the humblest, meanest and most common-place subjects suit the one; the other requires research, splendour, and dignity. In the one you may describe the bones, muscles, and nerves of the body, in the other brawny parts and flowing manes. In oratory one wants force, invective, sustained attack; in history the charm is obtained by copiousness and agreeableness, even by sweetness of style. Lastly, the words used, the forms of speech, and the construction of the sentences are different. For, as Thucydides remarks, it makes all the difference whether the composition is to be a possession for all time or a declamation for the moment; † oratory has to do with the latter, history with the former. Hence it is that I do not feel tempted to hopelessly jumble together two dissimilar styles which differ from one another just because of their great importance, and I am afraid I should become bewildered by such a terrible medley and write in the one style just where I ought to be employing the other. For the meantime, therefore, to use the language of the courts, I ask your gracious permission to go on with my pleading. However, do you be good enough even now to consider the period which it would be best for me to tackle. Shall it be a period of ancient history which others have dealt with before me? If so, the materials are all ready to hand, but the putting them together would be a heavy task. On the other hand, if I choose a modern period which has not been dealt with, I shall get but small thanks and am bound to give serious offence. For, besides the fact that the general standard of morality is so lax that there is much more to censure than to praise, you are sure to be called niggardly if you praise and too censorious if you censure, though you may have been lavish of appreciation and scrupulously guarded in reproach. However, these considerations do not stay me, for I have the courage of my convictions. I only beg of you to prepare the way for me in the direction you urge me to take, and choose a subject for me, so that, when I am at length ready to take pen in hand, no other overpowering reason may crop up to make me hesitate and delay my purpose. Farewell. '' None |
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23. Augustine, Confessions, 1.7.11 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • guilt) , inherited guilt • sin, guilt of
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 91; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 245
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1.7.11 11. Hearken, O God! Alas for the sins of men! Man says this, and You have compassion on him; for You created him, but did not create the sin that is in him. Who brings to my remembrance the sin of my infancy? For before You none is free from sin, not even the infant which has lived but a day upon the earth. Who brings this to my remembrance? Does not each little one, in whom I behold that which I do not remember of myself? In what, then, did I sin? Is it that I cried for the breast? If I should now so cry - not indeed for the breast, but for the food suitable to my years - I should be most justly laughed at and rebuked. What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when purging John 15:2 anything cast away the good. Or was it good, even for a time, to strive to get by crying that which, if given, would be hurtful - to be bitterly indigt that those who were free and its elders, and those to whom it owed its being, besides many others wiser than it, who would not give way to the nod of its good pleasure, were not subject unto it - to endeavour to harm, by struggling as much as it could, because those commands were not obeyed which only could have been obeyed to its hurt? Then, in the weakness of the infant's limbs, and not in its will, lies its innocency. I myself have seen and known an infant to be jealous though it could not speak. It became pale, and cast bitter looks on its foster-brother. Who is ignorant of this? Mothers and nurses tell us that they appease these things by I know not what remedies; and may this be taken for innocence, that when the fountain of milk is flowing fresh and abundant, one who has need should not be allowed to share it, though needing that nourishment to sustain life? Yet we look leniently on these things, not because they are not faults, nor because the faults are small, but because they will vanish as age increases. For although you may allow these things now, you could not bear them with equanimity if found in an older person. 12. You, therefore, O Lord my God, who gave life to the infant, and a frame which, as we see, You have endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies - You command me to praise You for these things, to give thanks unto the Lord, and to sing praise unto Your name, O Most High; for You are a God omnipotent and good, though You had done nought but these things, which none other can do but You, who alone made all things, O You most fair, who made all things fair, and orders all according to Your law. This period, then, of my life, O Lord, of which I have no remembrance, which I believe in the word of others, and which I guess from other infants, it chagrins me - true though the guess be - to reckon in this life of mine which I lead in this world; inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother's womb. But if I was shapen in iniquity, and in sin did my mother conceive me, where, I pray you, O my God, where, Lord, or when was I, Your servant, innocent? But behold, I pass by that time, for what have I to do with that, the memories of which I cannot recall? "" None |
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24. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.21, 1.25 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • guilt (reatus) • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt
Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 296; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 158, 262
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1.21 It may therefore be correctly affirmed, that such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: Judgment from one offense to condemnation, Romans 5:16 and again a little after: By the offense of one upon all persons to condemnation. Romans 5:18 When, indeed, Adam sinned by not obeying God, then his body - although it was a natural and mortal body - lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Genesis 3:10 Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death. However many were the years they lived in their subsequent life, yet they began to die on the day when they received the law of death, because they kept verging towards old age. For that possesses not even a moment's stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: In the day that you eat thereof, you shall surely die. Genesis 2:17 As a consequence, then, of this disobedience of the flesh and this law of sin and death, whoever is born of the flesh has need of spiritual regeneration - not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: of the woman came the beginning of sin, and through her we all die. Sirach 25:24 Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: And they two shall be one flesh; wherefore, the Lord says, they are no more two, but one flesh. Matthew 19:5-6 " "
1.25 Some one will say: How then are mere infants called to repentance? How can such as they repent of anything? The answer to this is: If they must not be called penitents because they have not the sense of repenting, neither must they be called believers, because they likewise have not the sense of believing. But if they are rightly called believers, because they in a certain sense profess faith by the words of their parents, why are they not also held to be before that penitents when they are shown to renounce the devil and this world by the profession again of the same parents? The whole of this is done in hope, in the strength of the sacrament and of the divine grace which the Lord has bestowed upon the Church. But yet who knows not that the baptized infant fails to be benefited from what he received as a little child, if on coming to years of reason he fails to believe and to abstain from unlawful desires? If, however, the infant departs from the present life after he has received baptism, the guilt in which he was involved by original sin being done away, he shall be made perfect in that light of truth, which, remaining unchangeable for evermore, illumines the justified in the presence of their Creator. For sins alone separate between men and God; and these are done away by Christ's grace, through whom, as Mediator, we are reconciled, when He justifies the ungodly. "" None |
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25. Augustine, The City of God, 14.8, 14.11, 14.17-14.18, 14.20, 14.26, 15.1 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, But Augustine accepts that since we have only the gift of moderation, God blames only excess • faults, as source of distress • guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt • sin, guilt of
Found in books: Graver (2007), Stoicism and Emotion, 252; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 241; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 105, 130, 131, 146, 155, 175, 195, 209; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 193, 194, 220, 269
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14.8 Those emotions which the Greeks call &
14.11 But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. " "
14.17 Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. " "
14.20 It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. " "
14.26 In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things? " "
15.1 of the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much. We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures, or what we could reasonably deduce from them. And were we to enter into a more detailed investigation of these matters, an endless number of endless questions would arise, which would involve us in a larger work than the present occasion admits. We cannot be expected to find room for replying to every question that may be started by unoccupied and captious men, who are ever more ready to ask questions than capable of understanding the answer. Yet I trust we have already done justice to these great and difficult questions regarding the beginning of the world, or of the soul, or of the human race itself. This race we have distributed into two parts, the one consisting of those who live according to man, the other of those who live according to God. And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil. This, however, is their end, and of it we are to speak afterwards. At present, as we have said enough about their origin, whether among the angels, whose numbers we know not, or in the two first human beings, it seems suitable to attempt an account of their career, from the time when our two first parents began to propagate the race until all human generation shall cease. For this whole time or world-age, in which the dying give place and those who are born succeed, is the career of these two cities concerning which we treat. of these two first parents of the human race, then, Cain was the first-born, and he belonged to the city of men; after him was born Abel, who belonged to the city of God. For as in the individual the truth of the apostle's statement is discerned, that is not first which is spiritual, but that which is natural, and afterward that which is spiritual, 1 Corinthians 15:46 whence it comes to pass that each man, being derived from a condemned stock, is first of all born of Adam evil and carnal, and becomes good and spiritual only afterwards, when he is grafted into Christ by regeneration: so was it in the human race as a whole. When these two cities began to run their course by a series of deaths and births, the citizen of this world was the first-born, and after him the stranger in this world, the citizen of the city of God, predestinated by grace, elected by grace, by grace a stranger below, and by grace a citizen above. By grace - for so far as regards himself he is sprung from the same mass, all of which is condemned in its origin; but God, like a potter (for this comparison is introduced by the apostle judiciously, and not without thought), of the same lump made one vessel to honor, another to dishonor. Romans 9:21 But first the vessel to dishonor was made, and after it another to honor. For in each individual, as I have already said, there is first of all that which is reprobate, that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide. Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city, Genesis 4:17 but Abel, being a sojourner, built none. For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then shall the promised kingdom be given to them, in which they shall reign with their Prince, the King of the ages, time without end. " ' None |
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26. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • guilt) • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 108; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 114
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27. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • culpa • guilt (reatus) • guilt) , inherited guilt • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • original sin, inherited/original guilt
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 81, 82; Nisula (2012), Augustine and the Functions of Concupiscence, 79, 282; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 159, 275, 279
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