God, as having already given what he promised. Ro+m5,19 You see how he distinguishes here also, in the case of sin and of righteousness placing "the many"—for not all before the law sinned, nor were all in grace justified; for many are called, but few are chosen—, but in the case of bodily death and bodily resurrection, all and all. Ro+m6,3 Since being baptized we confess to have died to the world and to renounce sin and the devil. Ro+m6,4 To live in newness is to begin a certain new and recent life, having put away the old life in sins; for regeneration also promises the way of life of a certain new and recent life. Ro+m6,6-7 Those living according to the old man have a body of sin, set before the devil for plots; but those according to the 219 new man, our Lord Jesus, a body of righteousness, since they are also members of the Lord. Therefore, since the devil provokes men to sin, having been defeated through Christ and the flesh of the Word having been nailed to the cross, the evil one has been cast out and those who wish are now free; for he who died according to the principle of baptism, died to the world and has been justified and has been released from punishment, having been freed from sin. Ro+m7,5 The law, which commanded not to sin, did not cause stumbling, but by permitting indulgence to the passions. Therefore, to provide an occasion for the passions was not the purpose of the law, but it happened to be given then as part of the economy. I mean that eating and drinking were at work in our members—for desire is stirred even in those who fast, —but it is not at work so as to bear fruit for death. Thus Moses is written as a ministry of death, since the law was burdensome, and what it wished it did not accomplish, but what it did not want, it occasioned. Ro+m7,7-8 The law, he says, is not evil, nor is it sin, but while making sin known, it was not able to make it cease, but provided an occasion for its increase. And why is this, he says. To show the magnitude of sin, in order to demonstrate at the same time the excess of grace. So powerful, he says, was sin, that through prohibitions it prevailed all the more and grew stronger; just as a flame that has begun even a chance thing extinguishes, but when it is kindled further, even extinguishing water ignites it more, so the law convicted sin, which had taken hold of the whole world and was spreading to all, but was not strong enough to extinguish it. Because it cannot even condemn the one who has sinned in ignorance, but the law, having been given and having shown sin, has given power to sin. This is not an accusation against the law, but a refutation of the negligence of those not keeping it. And just as without law sin is dead, so also when the law is kept, sin is dead. Ro+m7,12 He calls the Mosaic Law "law," but the commandment given to Adam in paradise "commandment," holy because it taught what was right, just 2 because it rightly passed sentence on transgressors, and good because it prepared life for those who keep it. Ro+m7,24-25 Having therefore observed with his mind the war waged through the body against the soul and man being taken captive by it, he seeks a refuge of salvation and looks around for the one who delivers, that he might transform this very body of death into a body of life. Then, as if the deliverer has been found and is ready for the grace of salvation, he sends up fitting thanksgiving to God through Jesus Christ, through whom deliverance from the enemy was also provided for him. But he does not simply say or pray to be delivered from the body, but from the death that took hold of the body through sin, the death; for he wants his body to be a body of life, not a body of death nor a body of sin. Ro+m8,9 He called the gifts of the new covenant the Spirit of Christ. Ro+m8,15 But some say the spirit of bondage is of the evil one, but it is not so; for here he calls the law a spirit of bondage, and those under the law slaves; for which reason, as if being punished, if they stumbled, they were afraid, which is a sign of bondage. But to be permitted to call God Father on account of a pure life, hopes of adoption

θεόν, ὡς ἤδη δεδωκότα ὃ ἐπηγγείλατο. Ro+m5,19 Εἶδες πῶς διορίζει κἀνταῦθα, ἐπὶ μὲν τῆς ἁμαρτίας καὶ τῆς δικαιοσύνης τὸ πολλοὶ τιθείς-οὐ γὰρ πάντες ἥμαρτον οἱ πρὸ νόμου οὐδὲ ἐδικαιοπράγησαν πάντες οἱ ἐν τῇ χάριτι· πολλοὶ γὰρ κλητοί, ὀλίγοι δὲ ἐκλεκτοί-, ἐπὶ δὲ τοῦ σωματικοῦ θανάτου καὶ τῆς σωματικῆς ἀναστάσεως πάντες καὶ πάντες. Ro+m6,3 Ἐπειδὴ βαπτιζόμενοι ὁμολογοῦμεν ἀποτεθνηκέναι τῷ κόσμῳ καὶ ἀποτάττεσθαι τῇ ἁμαρτίᾳ καὶ τῷ διαβόλῳ. Ro+m6,4 Τὸ ἐν καινότητι ζῆν ἐστι τὸ καινῆς τινος καὶ νέας ἐνάρξασθαι ζωῆς, τὴν παλαιὰν τὴν ἐν ἁμαρτίαις ἀποθεμένους· καὶ γὰρ ἡ ἀναγέννησις καινοῦ τινος βίου καὶ νέου πολιτείαν ἐπαγγέλλεται. Ro+m6,6-7 Οἱ κατὰ τὸν παλαιὸν ἄνθρωπον ζῶντες σῶμα ἔχουσιν ἁμαρτίας, προκείμενον τῷ διαβόλῳ εἰς ἐπιβουλάς· οἱ δὲ κατὰ τὸν 219 νέον, τὸν κύριον ἡμῶν Ἰησοῦν, σῶμα δικαιοσύνης, ἐπειδὴ καὶ μέλη τοῦ κυρίου εἰσίν. οὐκοῦν τοῦ διαβόλου τοὺς ἀνθρώπους ἐξερεθίζοντος ἁμαρτεῖν, ἡττηθέντος διὰ Χριστοῦ καὶ τῷ σταυρῷ προσηλωθείσης τῆς σαρκὸς τοῦ λόγου, ὁ πονηρὸς ἐκβέβληται καὶ ἐλευθεριάζουσι νῦν οἱ βουλόμενοι· ὁ γὰρ ἀποθανὼν κατὰ τὸν τοῦ βαπτίσματος λόγον, τῷ κόσμῳ ἀπέθανε καὶ δεδικαίωται καὶ ἀπήλλακται τιμωρίας, τῆς ἁμαρτίας ἀπαλλαγείς. Ro+m7,5 Οὐ τὸ πταίειν παρεῖχεν ὁ νόμος ὁ προστάττων μὴ ἁμαρτάνειν, διὰ δὲ τοῦ συγχωρεῖν τὴν τρυφὴν τοῖς παθήμασιν. τὸ οὖν παρέχειν τοῖς παθήμασι πρόφασιν οὐκ ἦν τοῦ σκοποῦ τοῦ νόμου, τὸ δὲ συμβαῖνον τῆς οἰκονομίας ἦν δοθῆναι τότε. λέγω δὴ τὸ ἐσθίειν καὶ πίνειν ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν-κινεῖται γὰρ καὶ ἐν τοῖς νηστεύουσιν ἐπιθυμία, -ἀλλ' οὐκ ἐνεργεῖται εἰς τὸ καρποφορῆσαι τῷ θανάτῳ. οὕτω διακονία θανάτου γέγραπται Μωϋσῆς, ἐπειδὴ ἐβάρει ὁ νόμος, καὶ ὃ μὲν ἐβούλετο οὐ κατώρθου, ὃ δὲ μὴ ἤθελεν προεξένει. Ro+m7,7-8 Οὐ κακός, φησίν, ὁ νόμος, οὐδὲ ἁμαρτία, ἀλλὰ γνωρίσαι μὲν τὴν ἁμαρτίαν, ἀποστῆσαι δὲ αὐτὴν οὐ δεδυνημένος, ἐπιδόσεως ἀφορμὴν αὐτῇ παρέσχεν. τοῦτο δὲ διὰ τί, φησίν. δεικνὺς τῆς ἁμαρτίας τὸ μέγεθος, ἵνα συναποδείξῃ τῆς χάριτος τὴν ὑπερβολήν. οὕτως, φησίν, ἦν ἰσχυρὰ ἡ ἁμαρτία, ὅτι διὰ τῶν ἀπαγορευόντων μᾶλλον ἐκράτει καὶ πλέον ἴσχυεν· ὥσπερ φλόγα ἀρξαμένην μὲν καὶ τὸ τυχὸν σβέννυσιν ἐξαφθεῖσαν δ' ἐπὶ πλέον καὶ τὸ σβεστικὸν ὕδωρ πλέον ἅπτει, οὕτως τὴν ἁμαρτίαν πάσης τῆς οἰκουμένης κρατήσασαν καὶ πάντας ἐπινεμομένην ὁ νόμος ἤλεγξεν, σβέσαι δὲ οὐκ ἴσχυσεν. Ὅτι μηδὲ δύναται κατακρῖναι τὸν ἐν ἀγνοίᾳ ἁμαρτηκότα, ὁ δὲ νόμος δοθεὶς καὶ δείξας τὴν ἁμαρτίαν, δύναμιν δέδωκε τῇ ἁμαρτίᾳ. τοῦτο δὲ οὐ τοῦ νόμου κατηγορία, ἀλλὰ τῆς τῶν μὴ φυλαττόντων αὐτὸν ὀλιγωρίας ἔλεγχος. ὥσπερ δὲ χωρὶς νόμου ἁμαρτία νεκρά, οὕτω καὶ φυλαττομένου τοῦ νόμου ἡ ἁμαρτία νεκρά. Ro+m7,12 Νόμον μὲν τὸν Μωϋσαϊκὸν λέγει, ἐντολὴν δὲ τὴν ἐν τῷ παραδείσῳ τῷ Ἀδὰμ δεδομένην, ἁγίαν μὲν ὡς τὸ δέον διδάξασαν, δικαίαν 2 δὲ ὡς ὀρθῶς τοῖς παραβάταις τὴν ψῆφον ἐπενέγκουσαν, ἀγαθὴν δὲ ὡς ζωὴν τοῖς φυλάσσουσιν εὐτρεπίζουσαν. Ro+m7,24-25 Θεωρήσας τοίνυν τῷ νῷ τὸν διὰ τοῦ σώματος κατὰ τῆς ψυχῆς γενόμενον πόλεμον καὶ δι' αὐτοῦ τὸν ἄνθρωπον αἰχμαλωτιζόμενον, καταφυγὴν σωτηρίας ζητεῖ καὶ τὸν ῥυόμενον περιβλέπεται, ἵνα αὐτὸ τὸ σῶμα τοῦ θανάτου εἰς σῶμα ζωῆς μεταποιήσῃ. εἶτα ὡς εὑρεθέντος τοῦ ῥυομένου καὶ ἑτοίμου ὄντος πρὸς τὴν χάριν τῆς σωτηρίας τὴν πρέπουσαν εὐχαριστίαν ἀναπέμπει τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ, δι' οὗ αὐτῷ καὶ τὸ ῥυσθῆναι τοῦ πολεμίου προσεγένετο. οὐ λέγει δὲ ἁπλῶς οὐδὲ εὔχεται ῥυσθῆναι τοῦ σώματος, ἀλλὰ τοῦ κατασχόντος τὸ σῶμα θανάτου διὰ τῆς ἁμαρτίας τοῦ θανάτου· θέλει γὰρ τὸ σῶμα ἑαυτοῦ ζωῆς εἶναι σῶμα, οὐ σῶμα θανάτου οὐδὲ σῶμα ἁμαρτίας. Ro+m8,9 Πνεῦμα Χριστοῦ εἶπεν τὰ χαρίσματα τῆς καινῆς διαθήκης. Ro+m8,15 Ἔνιοι δὲ πνεῦμα δουλείας τοῦ πονηροῦ φασιν, ἀλλ' οὐκ ἔστιν· τὸν γὰρ νόμον ὧδε πνεῦμα δουλείας λέγει καὶ δούλους τοὺς ὑπὸ νόμον· διὸ ὡς τιμωρούμενοι, εἰ ἔπταισαν, ἐφοβοῦντο, ὅπερ δουλείας ἐστὶ σημεῖον. τὸ δὲ ἐπιτραπῆναι πατέρα τὸν θεὸν καλεῖν διὰ τὸ τοῦ βίου καθαρὸν υἱοθεσίας ἐλπίδας