Testimonia

{"author":null,"backreferences":[{"context_html":"<p>In short, to say all in a word, what but disobedience was\r\nthe punishment of disobedience in that sin? For what else<span class=\"pagenum\"><a id=\"Page_30\">[Pg 30]</a></span>\r\nis man's misery but his own disobedience to himself, so that\r\nin consequence of his not being willing to do what he could\r\ndo, he now wills to do what he cannot? For though he\r\ncould not do all things in Paradise before he sinned, yet he\r\nwished to do only what he could do, and therefore he could\r\ndo all things he wished. But now, as we recognise in his\r\noffspring, and as divine Scripture testifies, \"Man is like to\r\nvanity.\"<a id=\"FNanchor_102_102\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_102_102\">[102]</a> For who can count how many things he wishes\r\nwhich he cannot do, so long as he is disobedient to himself,\r\nthat is, so long as his mind and his flesh do not obey his\r\nwill? For in spite of himself his mind is both frequently\r\ndisturbed, and his flesh suffers, and grows old, and dies; and\r\nin spite of ourselves we suffer whatever else we suffer, and\r\nwhich we would not suffer if our nature absolutely and in all\r\nits parts obeyed our will. But is it not the infirmities of the\r\nflesh which hamper it in its service? Yet what does it\r\nmatter <i>how</i> its service is hampered, so long as the fact remains,\r\nthat by the just retribution of the sovereign God whom we\r\nrefused to be subject to and serve, our flesh, which was subjected\r\nto us, now torments us by insubordination, although\r\nour disobedience brought trouble on ourselves, not upon God?\r\nFor He is not in need of our service as we of our body's;\r\nand therefore what we did was no punishment to Him, but\r\nwhat we receive is so to us. And the pains which are called\r\nbodily are pains of the soul in and from the body. For what\r\npain or desire can the flesh feel by itself and without the\r\nsoul? But when the flesh is said to desire or to suffer, it is\r\nmeant, as we have explained, that the man does so, or some\r\npart of the soul which is affected by the sensation of the\r\nflesh, whether a harsh sensation causing pain, or gentle, causing\r\npleasure. But pain in the flesh is only a discomfort of the\r\nsoul arising from the flesh, and a kind of shrinking from its\r\nsuffering, as the pain of the soul which is called sadness is a\r\nshrinking from those things which have happened to us in\r\nspite of ourselves. But sadness is frequently preceded by\r\nfear, which is itself in the soul, not in the flesh; while bodily\r\npain is not preceded by any kind of fear of the flesh, which\r\ncan be felt in the flesh before the pain. But pleasure is preceded<span class=\"pagenum\"><a id=\"Page_31\">[Pg 31]</a></span>\r\nby a certain appetite which is felt in the flesh like a\r\ncraving, as hunger and thirst and that generative appetite\r\nwhich is most commonly identified with the name \"lust,\"\r\nthough this is the generic word for all desires. For anger\r\nitself was defined by the ancients as nothing else than the\r\nlust of revenge;<a id=\"FNanchor_103_103\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_103_103\">[103]</a> although sometimes a man is angry even at\r\ninanimate objects which cannot feel his vengeance, as when\r\none breaks a pen, or crushes a quill that writes badly. Yet\r\neven this, though less reasonable, is in its way a lust of\r\nrevenge, and is, so to speak, a mysterious kind of shadow of\r\n[the great law of] retribution, that they who do evil should\r\nsuffer evil. There is therefore a lust for revenge, which is\r\ncalled anger; there is a lust of money, which goes by the\r\nname of avarice; there is a lust of conquering, no matter by\r\nwhat means, which is called opinionativeness; there is a lust\r\nof applause, which is named boasting. There are many and\r\nvarious lusts, of which some have names of their own, while\r\nothers have not. For who could readily give a name to the\r\nlust of ruling, which yet has a powerful influence in the\r\nsoul of tyrants, as civil wars bear witness?</p>","headings":["THE CITY OF GOD.","BOOK FOURTEENTH.[1]","ARGUMENT."],"marker_anchor":null,"paragraph_id":"pg45305-paragraph-64"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"0937252a8b7295f21e62de1fc3f482cd169e2ad9f3b17d1e4f270ead2635cff0","edition_title":"The City of God, Volume II","edition_translators":["Marcus Dods","George Wilson (Books XVII-XVIII)"],"edition_year":1871,"explicit_reference_candidates":[],"headings":[],"id":"pg45305-Footnote_103_103","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Provider catalog reports public domain in the USA. Original transcription title leaves state T. & T. Clark, Edinburgh, 1871; printed translator allocation retained. Gutenberg credits Internet Archive/Canadian Libraries without an exact scan identifier. Full provider license preserved with acquired original; republication and per-work metadata remain unreviewed.","source_anchor":"Footnote_103_103","source_ebook":45305,"source_html":"<div class=\"footnote\">\n<p><a id=\"Footnote_103_103\"></a><a class=\"pginternal\" href=\"#FNanchor_103_103\"><span class=\"label\">[103]</span></a> Cicero, <i>Tusc. Quæst.</i> iii. 6 and iv. 9. So Aristotle.</p></div>","source_sha256":"7e0ced9e70512f3cf050b53c9d548e36b70d468d875153869f95d8aff5bbb530","source_url":"https://www.gutenberg.org/cache/epub/45305/pg45305-images.html#Footnote_103_103","text_sha256":"31d7bf2345eacb4d2822205c02e4c98efeecb66c1d64ecfa0dd4cb6d52e3fc39","verified":false,"work_id":null}

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