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the men remained. But the grace of Christ arrived for all even without our cooperation, and this the grace of the resurrection shows, being effective not only for the faithful, who seemed as it were to contribute their faith, but also for the unfaithful, such as Jews and Greeks. Therefore, that which did not need assistance from us is greater than that which did need even our own cooperation to be strong. 426 rom5,15β Abundance, he says, means lavishness; and this is constructive of our certainly reigning in life, inasmuch as the grace was given not sparingly nor measuredly, but out of abundance. rom5,19 Or because the sin of the first father passed to all of the race in order and sequence, with everyone committing it by a certain imitation and succession. rom6,5 And see the goodness of God; we died the death of the Lord as in an image, but of the resurrection we will truly partake. rom6,9 For how, through whom the rest of us shall also live, he being sent up together with our first-fruit of the whole? rom6,10 And so you will understand, just as we say concerning the man among us: he died in the flesh, but lives in the soul, rendering the account in the dative case; so, understand me, he lives to God, that is, to be God, not because he did not also live by being soul, but he set down what is more unassailable, his being God. rom7,14 Spiritual: he says, a gift of the holy spirit and as it were a dictation. rom7,18 But perhaps also "no good dwells in me" indicates free will, and that man is master of the inclination to both, the good and the evil; for "does not dwell" one might say is the same as: I do not have 427 the doing of good allotted to me and abiding by some necessity, so as to draw me away from evil even by force; for this is dwelling, a perpetual remaining and as it were an enthronement. Concerning the good, he did not speak of dwelling, but concerning sin, he did; for in the end, from continually sinning we came to a certain habit of sin, and habit becomes equal to nature. And he did not say "the sin rooted in me," "the innate evil," but "the sin dwelling in me," so that no one might think sin is natural, but as with a tenant, as it entered, so it is able to depart. And this same thing is also a defense of the body; for the wickedness of the inhabitants is not a slander against the nature of the house; for what is wrong with the house, if some robber dwells in it? rom7,23-24 He said it well: "taking me captive"; for since a battle is stirred up between sin and the commandments of the law, that is, the reasoning which speaks against sin, sin departs victorious, having taken the wretched man captive. rom8,9 For the spirit is common to the Father and the Son. rom8,15 But perhaps, if even the Jews were called gods and sons of God, just as all things among them were a type of our things, so also was the adoption; for they were neither called sons in a proper sense but typologically, nor did they receive the spirit universally. rom8,21 Into freedom, that is, on account of the freedom of glory, that is, on our account creation will also be incorruptible; for just as on our account it became corruptible, so again on our account it will be incorruptible. 428 Or "into freedom" indicates that creation, being freed from corruption, will come into the same freedom into which we also come, that is, from being corruptible becoming incorruptible. rom8,23 For then are the results of the adoption. rom8,26 Likewise the spirit will also care for you, but if you are neglectful, you will be neglected. This the deacon now fulfills by offering supplication. rom8,34 And so you can understand it as following closely the saying: if the spirit, he says, helps, if the Father justified, who is able to condemn? There remains, he says, the Son. The Son therefore, he says, has the power to condemn, and yet he loves so much as even to choose death for our sake, and being at the right hand of the Father and having returned to his own glory he did not cease from his love for us, but he even implores the Father for us; for this is what "intercedes" indicates. But understand the imploring thus: by the very fact that he became human he implores the Father for us. rom9,17 The power of God is long-suffering, and a very great power; for who would not be astounded that God has been so long-suffering? He says, therefore, that for this I have permitted

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ἔμειναν οἱ ἄνθρωποι. ἡ δέ γε Χριστοῦ χάρις καὶ ἄνευ τῆς ἡμῶν συνεργείας εἰς πάντας ἀφίκετο, καὶ τοῦτο δηλοῖ τὸ τὴν χάριν τῆς ἀναστάσεως μὴ μόνον εἰς τοὺς πιστοὺς ἐνεργεῖσθαι, τοὺς οἷον δόξαντας τὴν πίστιν συνεισφέρειν, ἀλλὰ καὶ εἰς τοὺς ἀπίστους οἷον Ἰουδαίους καὶ Ἕλληνας. μεῖζον οὖν τὸ μὴ προσδεηθὲν τῆς ἀφ' ἡμῶν συμμαχίας τοῦ δεηθέντος καὶ τῆς ἡμῶν αὐτῶν εἰς τὸ ἰσχύσαι συνεργείας. 426 rom5,15β Περισσείαν φησὶ τὴν δαψίλειαν· τοῦτο δὲ κατασκευαστικόν ἐστι τοῦ πάντως ἐν ζωῇ βασιλεῦσαι, ὅσῳ καὶ ἡ χάρις οὐ φειδωλῶς οὐδὲ μεμετρημένως ἐδόθη, ἀλλ' ἐκ περισσείας. rom5,19 Ἢ διὰ τὸ τάξει καὶ εἱρμῷ εἰς πάντας τοὺς τοῦ γένους διαβῆναι τὴν τοῦ προπάτορος ἁμαρτίαν, πάντων κατά τινα μίμησιν καὶ διαδοχὴν ἐπιτελούντων αὐτήν. rom6,5 Καὶ ὅρα ἀγαθότητα θεοῦ· τὸν μὲν θάνατον τοῦ κυρίου ὡς ἐν εἰκόνι ἀπεθάνομεν, τῆς δὲ ἀναστάσεως ἀληθῶς κοινωνήσομεν. rom6,9 Πῶς γὰρ δι' ὃν καὶ οἱ λοιποὶ ζησόμεθα, συναναπεμπόμενον τοῦ ὅλου τῇ ἀπαρχῇ ἡμῶν; rom6,10 Καὶ οὕτω νοήσεις, ὥσπερ λέγομεν ἐπὶ τοῦ καθ' ἡμᾶς ἀνθρώπου· ἀπέθανε τῇ σαρκί, ζῇ δὲ τῇ ψυχῇ, κατὰ δοτικὴν ἀποδιδόντες τὸν λόγον· οὕτω, μοὶ νόει, τῷ θεῷ ζῇ, τοῦτ' ἔστι τὸ εἶναι θεός, οὐκ ἐπειδὴ καὶ τῷ εἶναι ψυχῇ οὐκ ἔζη, ἀλλὰ τὸ ἀμαχώτερον ἔθηκεν, τὸ εἶναι αὐτὸν θεόν. rom7,14 Πνευματικός· δῶρόν φησι τοῦ ἁγίου πνεύματος καὶ ὥσπερ ὑπαγόρευσις. rom7,18 Τάχα δὲ καὶ τὸ οὐκ οἰκεῖ ἐν ἐμοὶ ἀγαθὸν τὸ αὐτεξούσιον δείκνυσιν, καὶ ὅτι ὁ ἄνθρωπος κύριος τῆς ἐπ' ἄμφω, τό τε ἀγαθὸν καὶ τὸ κακόν, ῥοπῆς· τὸ γὰρ οὐκ οἰκεῖ ταὐτὸν ἂν εἴποι τις τῷ· οὐκ 427 ἀποκεκληρωμένον καὶ ἀνάγκῃ τινὶ παραμένον μοι ἔχω τὸ πράττειν τὰ ἀγαθά, ὥστε καὶ πρὸς βίαν ἀφέλκειν με τῶν κακῶν· τοῦτο γὰρ ἡ οἴκησις, ἡ εἰς ἀεὶ διαμονὴ καὶ οἷον ἐγκάθισις. ἐπὶ μὲν τοῦ ἀγαθοῦ οὐκ εἶπεν οἴκησιν, ἐπὶ δὲ τῆς ἁμαρτίας εἶπεν· λοιπὸν γὰρ ἐκ τοῦ διαμαρτάνειν εἰς ἕξιν τινὰ τῆς ἁμαρτίας ἤλθομεν, ἡ δὲ ἕξις ἴση τῇ φύσει γίνεται. καὶ οὐκ εἶπεν ἡ ἐρριζωμένη ἐν ἐμοὶ ἁμαρτία, τὸ ἐμπεφυκὸς κακόν, ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία, ἵνα μηδεὶς φυσικὴν τὴν ἁμαρτίαν νομίσῃ, ἀλλ' ὥσπερ ἐπὶ οἰκήτορος ὡς εἰσῆλθεν ἐξελθεῖν δυναμένην. τὸ δ' αὐτὸ καὶ συνηγορία τοῦ σώματος· οὐ γὰρ ἡ τῶν οἰκούντων κακία τῆς φύσεως τοῦ οἴκου διαβολή· τί γὰρ παρὰ τὸν οἶκον, εἰ λῃστὴς ἐν αὐτῷ τις κατοικεῖ; rom7,23-24 Καλῶς εἶπεν· αἰχμαλωτίζοντά με· μάχης γὰρ κινουμένης μεταξὺ τῆς ἁμαρτίας καὶ τῶν τοῦ νόμου ἐπιταγμάτων, ἤγουν τοῦ ἀντιλέγοντος λογισμοῦ τῇ ἁμαρτίᾳ, ἄπεισι νικήσασα ἡ ἁμαρτία, αἰχμάλωτον λαβοῦσα τὸν ταλαίπωρον ἄνθρωπον. rom8,9 Κοινὸν γὰρ πατρὸς καὶ υἱοῦ τὸ πνεῦμα. rom8,15 Τάχα δέ, εἰ καὶ οἱ Ἰουδαῖοι θεοὶ ἐκαλοῦντο καὶ υἱοὶ θεοῦ, ὥσπερ τὰ παρ' αὐτοῖς πάντα τύπος ἦν τῶν ἡμετέρων, οὕτω καὶ ἡ υἱοθεσία· οὔτε γὰρ κυρίως ἐκλήθησαν ἀλλὰ τυπικῶς υἱοί, οὔτε καθολικῶς πνεῦμα ἔλαβον. rom8,21 Εἰς τὴν ἐλευθερίαν οἷον διὰ τὴν ἐλευθερίαν τῆς δόξης, τοῦτ' ἔστι δι' ἡμᾶς ἔσται καὶ ἡ κτίσις ἄφθαρτος· ὥσπερ γὰρ δι' ἡμᾶς γέγονε φθαρτή, οὕτω πάλιν δι' ἡμᾶς ἔσται ἄφθαρτος. 428 Ἢ τὸ εἰς τὴν ἐλευθερίαν δηλοῖ, ὅτι εἰς τὴν αὐτὴν εἰς ἣν καὶ ἡμεῖς, ἐλευθερουμένη τῆς φθορᾶς ἡ κτίσις ἐλεύσεται, οἷον ἐκ φθαρτῆς ἄφθαρτος γινομένη. rom8,23 Τότε γὰρ τὰ τῆς υἱοθεσίας ἀποτελέσματα. rom8,26 Ὡσαύτως δὲ καὶ τὸ πνεῦμα φροντίσει σου, εἰ δὲ ἀμελεῖς, ἀμεληθήσῃ. Τοῦτο νῦν ὁ διάκονος πληροῖ λιτανεύων. rom8,34 Καὶ οὕτω δύνῃ νοῆσαι ὡς πρὸς τὸ κατὰ πόδα τοῦ ῥητοῦ· εἰ τὸ πνεῦμα, φησίν, ἀντιλαμβάνεται, εἰ ὁ πατὴρ ἐδικαίωσεν, τίς ὁ κατακρῖναι δυνάμενος; ὑπολείπεται, φησίν, ὁ υἱός. ὁ υἱὸς οὖν, φησίν, ἔχει κατακρῖναι, καίτοι τοσοῦτον ἀγαπᾷ ὡς καὶ θάνατον αἱρήσασθαι ὑπὲρ ἡμῶν, καὶ ὢν ἐν δεξιᾷ τοῦ πατρὸς καὶ εἰς τὴν ἰδίαν ἐπανελθὼν δόξαν οὐκ ἐπαύσατο τῆς πρὸς ἡμᾶς ἀγάπης, ἀλλὰ καὶ παρακαλεῖ τὸν πατέρα ὑπὲρ ἡμῶν· τοῦτο γὰρ δηλοῖ τὸ ἐντυγχάνει. τὴν δὲ παράκλησιν οὕτω νόει· αὐτῷ τῷ ἐνηνθρωπηκέναι παρακαλεῖ τὸν πατέρα ὑπὲρ ἡμῶν. rom9,17 ∆ύναμις θεοῦ ἡ μακροθυμία, καὶ δύναμις μεγίστη· τίς γὰρ οὐκ ἂν ἐκπλαγείη τοσοῦτον μακροθυμήσαντος τοῦ θεοῦ; φησὶν οὖν ὅτι εἰς τοῦτο συγκεχώρηκα