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to be fathers of bodily sensation; but to be progenitors of grief [ unus Reg. pain] of the soul; for sin alone, when committed, grieves the soul; but the involuntary things, which are shown in pains contrary to our will, are fathers of pleasure of the soul; but progenitors of bodily grief according to sensation.

3.90 (ƒ΄) Just as reason knows grief to be twofold, as I have said, so also it understands the manner of temptations to be twofold: the one, according to our will; the other, contrary to our will; and the one, the creator of voluntary pleasures, the other, the producer of involuntary pains. For temptation according to our will clearly constitutes voluntary pleasures according to our choice. But that which is contrary to our will manifestly brings on involuntary labors contrary to our choice; and the one is the cause of grief of the soul, the other, of grief according to sensation.

3.91 (ƒα΄) Temptation according to our will constitutes grief of the soul; but it clearly creates pleasure according to sensation; whereas that which is contrary to our will establishes pleasure of the soul, but grief of the flesh.

3.92 (ƒβ΄) I think that our Lord and God, teaching his own disciples how they ought to pray, said to pray against the form of temptations that are according to our will, And lead us not into temptation; that is, to pray not to be abandoned to experience pleasurable, willful, and voluntary temptations; but that the great James, called the brother of the Lord, teaching not to shrink from the form of involuntary temptations for those who struggle for the truth, said, 15∆_188 Count it all joy, my brethren, when you meet with various trials, that is, with involuntary temptations that are contrary to our will and productive of labors. And they make it clear, in the one case, when the Lord adds, But deliver us from the evil one; and in the other case, the great James, Knowing that the testing of your faith produces steadfastness; and let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

1301 3.93 (ƒγ΄) The Lord teaches us to pray against voluntary temptations, as being productive of pleasure for the flesh, but of pain for the soul; whereas the great James exhorts us to rejoice in involuntary temptations, as taking away the pleasure of the flesh and the pain of the soul.

3.94 (ƒδ΄) He is perfect who fights against voluntary temptations through self-control, and endures involuntary temptations through patience; and he is complete who accomplishes both practice with knowledge and contemplation that is not inactive.

3.95 (ƒε΄) Since both grief and pleasure are divided into what pertains to the soul and to sensation, he who procures for himself the pleasure of the soul, while accepting with patience the grief of sensation, becomes approved, and perfect, and complete: approved, because of the experience of opposites according to sensation; perfect, because he unyieldingly fights against pleasure and grief according to sensation through self-control and patience; and complete, because he preserves inviolate the dispositions that fight against the mutually opposed states according to sensation, in the stability of sameness according to reason; I mean practice and contemplation, which are connected to each other, with neither being separated from the other, but with practice displaying the knowledge of contemplation through its ways, and contemplation, no less than reason, having the virtue of practice as its armor.

15∆_190 3.96 (ƒστ΄) He who has experienced grief and pleasure of the flesh might be called approved, as one who has experienced the ease and difficulty of things concerning the flesh. But perfect is he, who the pleasure of the flesh and the pain by the power of reason

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κατ᾿ αἴσθησιν σωματικῆς εἶναι πατέρας· τῆς δέ κατά ψυχήν λύπης [ unus Reg. ὀδύνης] εἶναι γεννήτορας· μόνη γάρ πραχθεῖσα λυπεῖ τήν ψυχήν ἡ ἁμαρτία· τούς δ᾿ ἀκουσίους, οἵτινες ἐν τοῖς παρά γνώμην δείκνυνται πόνοις, τῆς μέν κατά ψυχήν ἡδονῆς εἶναι πατέρας· τῆς δέ κατ᾿ αἴσθησιν σωματικῆς λύπης εἶναι γεννήτορας.

3.90 (ƒ΄) Ὥσπερ τήν λύπην διττήν, ὡς ἔφην, οἶδεν ὁ λόγος, οὕτω καί τῶν πειρασμῶν διττόν ἐπίσταται τόν τρόπον· τόν μέν, κατά γνώμην· τόν δέ, παρά γνώμην· καί τόν μέν, ἑκουσίων ἡδονῶν δημιουργόν, τόν δέ ἀκουσίων ὀδύνων ἐπακτικόν. Ὁ γάρ κατά γνώμην πειρασμός, τάς κατά προαίρεσιν ἑκουσίους σαφῶς συνίστησιν ἡδονάς. Ὁ δέ παρά γνώμην, προδήλως τούς ἀκουσίους παρά προαίρεσιν ἐφίστησι πόνους· καί ὁ μέν, τῆς κατά ψυχήν, ὁ δέ, τῆς κατ᾿ αἴσθησιν λύπης καθέστηκεν αἴτιος.

3.91 (ƒα΄) Ὁ μέν κατά γνώμην πειρασμός, τήν κατά ψυχήν λύπην συνίστησι· τήν δέ κατ᾿ αἴσθησιν δημιουργεῖ σαφῶς ἡδονήν· ὁ δέ παρά γνώμην, τήν μέν τῆς ψυχῆς ἡδονήν, τήν δέ τῆς σαρκός λύπην ὑφίστησιν.

3.92 (ƒβ΄) Οἶμαι τόν Κύριον ἡμῶν καί Θεόν, πῶς δεῖ προσεύχεσθαι τούς οἰκείους διδάσκοντα μαθητάς, πρός τό, τό κατά γνώμην εἶδος τῶν πειρασμῶν ἀπεύχεσθαι φάσκειν, Καί μή εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν· τῶν ἡδονικῶν δηλονότι καί γνωμικῶν καί ἑκουσίων πειρασμῶν, μή ἐγκαταλειφθῆναι πεῖραν λαβεῖν εὔχεσθαι· τόν δέ μέγαν Ἰάκωβον τοῦ Κυρίου λεγόμενον ἀδελφόν, πρός τό τῶν ἀκουσίων πειρασμῶν εἶδος, διδάσκοντα μή συστέλλεσθαι τούς ὑπέρ ἀληθείας ἀγνωνιζομένους, φάναι. 15∆_188 Πᾶσαν χαράν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, δηλονότι τοῖς ἀκουσίοις καί παρά γνώμην, καί πόνων ποιητικοῖς πειρασμοῖς. Καί δηλοῦσι σαφῶς, ἐκεῖ μέν, ἐπάγων ὁ Κύριος, Ἀλλά ῥῆσαι ἡμᾶς ἀπό τοῦ πονηροῦ· ἐνταῦθα δέ ὁ μέγας Ἰάκωβος, Γινώσκοντες ὅτι τό δοκίμιον ὑμῶν τῆς πίστεως, κατεργάζεται ὑπομονήν· ἡ δέ ὑπομονή, ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καί ὁλόκληροι, ἐν μηδενί λειπόμενοι.

1301 3.93 (ƒγ΄) Ὁ μέν Κύριος ἀπεύχεσθαι τούς ἑκουσίους ἡμᾶς διδάσκει πειρασμούς, ὡς σαρκός μέν, ἡδονῆς· ψυχῆς δέ, ποιητικούς ὀδύνης· ὁ δέ μέγας Ἰάκωβος, ἐπί τοῖς ἀκουσίοις ἡμῖν παραινεῖ χαίρειν πειρασμοῖς, ὡς σαρκός μέν ἡδονήν, ψυχῆς δέ ὀδύνην ἀφαιρουμένοις.

3.94 (ƒδ΄) Τέλειός ἐστιν, ὁ τοῖς ἑκουσίοις δι᾿ ἐγκρατείας μαχόμενος, καί τοῖς ἀκουσίοις δι᾿ ὑπομονῆς ἐγκαρτερῶν πειρασμοῖς· καί ὁλόκληρός ἐστιν, ὁ καί τήν πρᾶξιν μετά γνώσεως, καί τήν θεωρίαν οὐκ ἄπρακτον διανύων.

3.95 (ƒε΄) ∆ιῃρημένης εἰς ψυχήν τε καί αἴσθησιν τῆς τε λύπης καί τῆς ἡδονῆς, ὁ τήν τῆς ψυχῆς περιποιούμενος ἡδονήν, τήν δέ τῆς αἰσθήσεως μεθ᾿ ὑπομονῆς καταδεχόμενος λύπην, δόκιμος γίνεται καί τέλειος καί ὁλόκληρος· δόκιμος μέν, διά τήν πεῖραν τῶν κατ᾿ αἴσθησιν ἐναντίων· τέλειος δέ, ὡς τῇ κατ᾿ αἴσθησιν ἡδονῇ τε καί λύπῃ δι᾿ ἐγκρατείας καί ὑπομονῆς ἀνενδότως μαχόμενος· ὁλόκληρος δέ, ὡς τάς μαχομένας ταῖς κατ᾿ αἴσθησιν ἀλλήλαις ἀντικειμέναις διαθέσεσιν ἕξεις, ἐν τῇ σταθερότητι τῆς κατά τόν λόγον ταυτότητος, ἀλωβήτους διαφυλάττων· φημί δέ τήν πρᾶξιν καί τήν θεωρίαν, ἀλλήλαις συνεχομένας, καί μηδεμίαν τῆς ἑτέρας διεζευγμένην· ἀλλά τήν μέν πρᾶξιν τῆς θεωρίας τήν γνῶσιν διά τῶν τρόπων προφαίνουσαν· τήν δέ θεωρίαν, οὐχ ἧττον τοῦ λόγου τήν ἀρετήν τεθωρακισμένην τῆς πράξεως.

15∆_190 3.96 (ƒστ΄) Ὁ λύπης καί ἡδονῆς σαρκός πεῖραν λαβών, λέγοιτ᾿ ἄν δόκιμος· ὡς εὐχερείας καί δυσχερείας τῶν περί σάρκα πραγμάτων πεπειραμένος. Τέλειος δέ, ὁ τήν ἡδονήν τῆς σαρκός καί τήν ὀδύνην τῇ τοῦ λόγου δυνάμει