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Is it appropriate for God, having declared concerning all men that they have turned aside to the worse? Ro+m 3,27 You will certainly say to me: what law, having come in, cast this one out? Since a prevailing law is naturally abrogated by a law. to whom he says: it was not a law of works that came in and abrogated the former—for that one was excellent in this respect, but a law of faith, having come in, rightly rendered this one superfluous, conquering the boasting that comes from the law of works, since these things come to us from divine grace, which could not be acquired from the former things even with much labor. And by saying 'by a law of faith' and not simply 'by faith,' he showed that boasting is contrary to the law as something foreign, even if it accepts the name in its own terms. Ro+m 3,28 And he says 'we reckon' not with doubt, but instead of 'I consider with proper reasoning that every person who wishes can partake of justification by faith without works of the law.' It should be noted that he did not simply say 'without law,' as if even if we should work, caring for virtue, we would do this not by the necessity of law, but being led to this by another118. Ro+m 3,30 In the case of the Jews, he puts 'from faith,' as though they had other starting points for justification, but were not able to partake of it except from faith; but in the case of the Greeks, 'through faith,' as though having the entire cause of justification from this source.

Ro+m 4,8 Most wonderfully he brought the testimonies together: on the one hand, concerning faith, 'and it was reckoned to him as righteousness'; on the other hand, concerning works, 'and the Lord will not reckon sin.' For there faith sufficed so that it might be reckoned to him as righteousness, but here works, even when tending to the contrary, are not reckoned, whenever the philanthropy of God appears superior to what has been done. Ro+m 4,11 'So that he might be the father of all who believe.' Here too he spoke according to his own idiom, as in 'so that they are without excuse'; for he states what necessarily follows from what has happened. From this he says: he is the common father of all, when they receive the likeness of faith to him.

Ro+m 5,13 -14 For not even the law, when it came in, he says, did away with sin,

but as long as the law existed and was in force and prevailed among men, the things of sin also received an addition, with the enactment of the law being able to contribute nothing to them in this regard. and for proof of the matter at hand he adds: 'but sin is not reckoned when there is no law.' For the law, he says, was so far from abolishing sin that sin would not even exist if there were no law. And he now calls 'law' any kind of distinction whatsoever, whether arising from nature or from enactment; for if there is no distinction, one would not be said to sin a sin, but only one who pursues what appears evil and is distinguished from the good. But this he has put for the augmentation of 'because all have sinned.' And holding to his own sequence, he added: 'but death reigned from Adam until Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is a type of the one to come.' So, 119 'even over those who had not sinned in the likeness of the transgression of Adam' means this: that death prevailed over all who had sinned in any way whatsoever; for since the form of sin was not the same—that of Adam and that of the rest of mankind—the rest have not become exempt from death, but for whatever sins they committed, all received the sentence of death; for death is ordained as the penalty not for such-and-such a sin, but for all sin. And there is in the ** all from the 'not only so, but we also boast in God through our Lord Jesus Christ'; for he says that we do not boast for this reason alone, that through Christ

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οἰκεῖον θεῷ ὁ περὶ πάντων ἀνθρώπων ὡς εἰς τὸ χεῖρον ἐκκλινάντων ἀποφηνάμενος; Ro+m 3,27 Πάντως ἐρεῖτέ μοι· τίς ἐπεισελθὼν νόμος τοῦτον ἐξέβαλεν; ἐπειδὴ νόμῳ πέφυκεν ὁ κρατῶν λύεσθαι νόμος. πρὸς οὕς φησιν· οὐ νόμος ἔργων ἐπεισελθὼν τὸν πρότερον ἔλυσενκάλλιστα γὰρ εἶχεν ἐκεῖνος κατά γε τοῦτο, νόμος δὲ πίστεως ἐπεισεληλυθὼς περιττὸν εἰκότως τοῦτον ἀπέφηνε νικώσης τὴν ἀπὸ τοῦ νόμου τῶν ἔργων <καύχησιν>, ἐπειδὴ ταῦτα ἡμῖν ἀπὸ τῆς θείας ὑπάρχει χάριτος, ἃ σὺν πολλῷ τῷ πόνῳ προσγίνεσθαι ἀπὸ τῶν προτέρων οὐκ ἠδυνήθη. ἔδειξε δὲ διὰ νόμου πίστεως εἰπὼν καὶ μὴ ἁπλῶς διὰ πίστεως τὸ καυχᾶσθαι πρὸς τὸν νόμον ὡς ἀλλότριον <εἶναι , εἰ καὶ> ἐπὶ τῶν οἰκείων τὴν προσηγορίαν ἀσπάζεται. Ro+m 3,28 Τὸ δὲ λογιζόμεθα οὐκ ἐπ' ἀμφιβολίας λέγει, ἀλλ' ἀντὶ τοῦ λογισμῷ τῷ προσήκοντι ἡγοῦμαι τῆς κατὰ πίστιν δικαιώσεως ἄνευ ἔργων νόμου πάντα ἄνθρωπον βουληθέντα μετέχειν. σημειωτέον δὲ ὡς οὐχ ἁπλῶς εἶπε χωρὶς νόμου, ὡς ἂν εἰ καὶ ἐργαζοίμεθα ἀρετῆς ἐπιμελούμενοι, οὐκ ἀνάγκῃ νόμου τοῦτο ποιούντων, ἀλλ' ὑφ' ἑτέρου πρὸς τοῦτο ἀγομένων118. Ro+m 3,30 Ἐπὶ τῶν Ἰουδαίων τὸ ἐκ πίστεως τέθεικεν, ὡς ἂν ἐχόντων μὲν καὶ ἑτέρας ἀφορμὰς πρὸς δικαίωσιν, οὐ δυναμένων δὲ αὐτῆς μετέχειν πλὴν ἐκ τῆς πίστεως· ἐπὶ δὲ τῶν Ἑλλήνων διὰ τῆς πίστεως, ὡς ἂν ἅπασαν τῆς δικαιώσεως τὴν αἰτίαν ἐντεῦθεν ἐχόντων.

Ro+m 4,8 Θαυμασιώτατα δὲ τὰς μαρτυρίας συνέκρουσεν, ἐπὶ μὲν τῆς πίστεως· καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, ἐπὶ δὲ τῶν ἔργων· καὶ οὐ μὴ λογίσηται κύριος ἁμαρτίαν. ἐκεῖ γὰρ ἤρκεσεν ἡ πίστις ὥστε λογισθῆναι αὐτῷ εἰς δικαιοσύνην, ἐνταῦθα δὲ τὰ ἔργα καὶ πρὸς τὸ ἐναντίον ῥέποντα οὐ λογίζεται, ὅταν ἡ τοῦ θεοῦ φιλανθρωπία τῶν γεγονότων ἀνωτέρα φαίνηται. Ro+m 4,11 Εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευ όντων. κατὰ τὸ οἰκεῖον ἰδίωμα κἀνταῦθα εἶπεν ὡς τὸ εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους· λέγει γὰρ τὸ ἀναγκαίως τοῖς γεγονόσιν ἑπόμενον. ἐντεῦθέν φησι· κοινός ἐστιν ἁπάντων πατήρ, ἐπειδὰν τὴν πρὸς αὐτὸν ὁμοιότητα τῆς πίστεως δέξωνται.

Ro+m 5,13 -14 Οὐδὲ γὰρ ὁ νόμος ἐπεισελθών, φησί, τὴν ἁμαρτίαν ἔλυσεν,

ἀλλ' ἄχρις ἦν τε ὁ νόμος καὶ ἐπολιτεύετο καὶ ἐκράτει παρὰ τοῖς ἀνθρώποις, ἐλάμβανε καὶ τὰ τῆς ἁμαρτίας προσθήκην οὐδὲν πρὸς τοῦτο τῆς τοῦ νόμου θέσεως συμβαλέσθαι δυνηθείσης αὐτοῖς. καὶ πρὸς ἀπόδειξιν τοῦ προκειμένου ἐπάγει· ἁμαρτία δὲ οὐκ ἐλλογεῖτο μὴ ὄντος νόμου. τοσοῦτον γὰρ ἀπεῖχεν ὁ νόμος, φησί, τοῦ τὴν ἁμαρ τίαν ἀνελεῖν, ὥστε οὐδ' ἂν γένοιτο ἁμαρτία, εἰ μὴ νόμος εἴη. νόμον δὲ νῦν καλεῖ τὴν ἥντινα δήποτε διάκρισιν εἴτε ἀπὸ φύσεως εἴτε ἀπὸ θέσεως ἐγγινομένην· μὴ γὰρ οὔσης τῆς διακρίσεως οὐκ ἄν τις λέγοιτο ἁμαρτάνειν ἁμαρτίαν, εἰ δὲ ὁ τὸ φαινόμενον κακὸν καὶ διακεκριμένον ἀπὸ τοῦ καλοῦ μετιών. ἀλλὰ τοῦτο μὲν εἰς αὔξησιν τοῦ ἐφ' ᾧ πάντες ἥμαρτον τέθεικεν. Ἐχόμενος δὲ τῆς οἰκείας ἀκολουθίας ἐπήγαγεν· ἀλλ' ἐβασίλευ σεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐν τῷ ὁμοιώματι τῆς παρα βάσεως Ἀδάμ, ὅς ἐστι τύπος τοῦ μέλλοντος. τὸ μὲν 119 οὖν καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐν τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ τοῦτο λέγει ὅτι ὁ θάνατος ἐκράτησεν ἁπάντων τῶν ὁπωσδήποτε ἡμαρτηκότων· οὐ γάρ, ἐπειδὴ οὐχ ὅμοιον ἦν τὸ τῆς ἁμαρτίας εἶδος, τό τε τοῦ Ἀδὰμ καὶ τῶν λοιπῶν ἀνθρώπων, θανάτου γεγόνασιν ἐκτὸς οἱ λοιποί, ἀλλ' ὑπὲρ ὧν ἡμάρτανον ὁπωσδή ποτε, τοῦ θανάτου τὴν ἀπόφασιν ἐδέξαντο πάντες· οὐ γὰρ τῆς τοιᾶσδε ἁμαρτίας τιμωρία ὁ θάνατος ὥρισται ἀλλὰ πάσης ἁμαρτίας. ἔστι δὲ ἐν τῷ ** πᾶν ἀπὸ τοῦ οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ θεῷ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· λέγει γὰρ ὅτι οὐκ ἐπὶ τούτῳ μόνον καυχώμεθα, ὅτι διὰ τοῦ Χριστοῦ