THE GREf\T IDEAS

753
INTRODUCTION
Yet there is a difference between and
Satan. The fallen angels "by their own sug-
gestion fell, self-tempted, deprav'd." Satan,
having sinned, becomes man's tempter. "Man
falls deceiv'dby the other first: Man therefore
shall find grace, the other none."
As Satan approaches the Garden of Eden to
\vork his will on man, he c0l1ten1plates his
plight. He does not deny his sin, he does not
repent it, he does not seemfully to understand
it. Thus Milton has him speak:
o thou that \vith surpassing Glory crowned,
Look'st from the sole Dominion like the God
Of this new World; at whose sight all the Starrs
Hide thir diminisht heads; to thee I call,
But with no friendly voice, and add thy name
o Sun, to tell thee how I hate thy beams
That bring to my remembrance from vvhat state
I fell, how glorious once above thy Spheare;
Till Pride and worse Ambition threw me down
Warring in Heav'n against Heav'ns matchless King;
Ah wherefore! he deserved no such return
From me, whom he created what I was
In that bright eminence, and with his good
Upbraided none; nor washis service hard.
\Vhat could be less than to afford him praise,
The easiest recompense, and pay him thanks,
How due! yet all his good prov'd ill in Ine,
And wrought but malice; lifted up so high
I sdeind subjection, and thought one step higher
'Vould set me highest, and in a moment quit
The debt immense of endless gratitude,
So burthensolne, still paying, still to owe
o had his powerful Destiny ordained
Me some inferior Angel, I had stood
Then happie; no unbounded hope rais'd
Anlbition. Yet why not? some other Power
As great might have aspir'd, and me through lnean
Drawn to his part; but other Powers as great
Fell not, but stand unshak'n, from within
Or froin without, to all temptations arm'd.
Hads't thou the sanle free Will and Po\ver to stand?
Thou hads't: whom has thou then or what to accuse,
But Heav'ns free Love, dealt equally to all?
Be then his Love accurst, since love or hate
To me alike, it deals eternal woe.
Nay cursed be thou; since against his, thy will
Chapter 86: SIN
HE sin of Satan and the sin of Adam are
among the great mysteries of the Christian
ion. Satan is highest among the angels, the
of God's spiritual creatures. He is onlyless
11 God in the perfection of his nature. Adam
teated wi th supernatural graces and gifts,
immortal body is completely responsive to
his appetite in all things is
to .his reason, and his reason is turned
rd God, according to the original justice
h harmonized his facul ties and .the ele-
ts of his nature.
ne only evil latent in either Satan or Adam
d seem to reside in the privation of in-
being, power, and kno\vledge. But this
tamoral evil in them; it is neither a sin nor
disposition to sin. Hence the only cause of
sinning, if God himself does notpredes-
thein to sin, must be a free choice on their
t.ihetween good and evil. If God positively
etestines them to sin, then they would seem
be without responsibility, and so \vithout
If they are not predetermined to evil-if,
t for the weakness of being finite, they are
out positive blemish-how does the con-
.arise in them which opens the choice be-
n good and evil and impels them, almost
st the inclination of their natures, a\vay
good and toward evil?
Milton's Paradise Lost, God says of Adam:
ade him just and right, sufficient to have
gi,though free to fall." Of Satan and fallen
Is, as well as of Adam, God observes:
therefore as to right belongd,
ere created, nor can justly accuse
maker, or thir making, or thir Fate;
Predestination over-rul'd
will, dispos'd by absolute Decree
igh foreknowledge; they themselves decreed
own revolt, not I: if I foreknew,
nowledge had no influence on their fault,
no less prov'd certain unforeknown.
C. S. PEIRCE. Collected Papers, VOL II, par
VOL V, par 388-410
FRAZER. The Golden Bough, PART I, CH
PART II, CH 5-6; PART III, CH 8; PART IV,
4; PART V, CH 1-9
BREAL. Selnantics
ROYCE. The IVorld and the Inl$iz/idual,
Supplementary Essay
J. C. WILSON. Statement
WHITEHEAD and RUSSELL.
CH 3
\VELBy-GREGORY. U'hat Is i\1.eaning?
--. Signifies and Language
'V. E. JOHNSON. Logic, PART I,
CH .3
'VITTGENSTEIN. Tractatus
OGDEN and RICHARDS.
SANTAYANA. Scepticism and
EATON. Symbolism and Truth
EDDINGTON. The Nature
'VHITEHEAD. An Enquiry
Natural Knowledge, CH I
-.-. Symbolism, Its Meaning and Effects
--. Process and Reality, PART II, CH 8
PENIDO. Le role de l' analogie en theologie
RICHARDS. Mencius on the Mind
BUCHANAN. The Doctrine of Signatures,
5-6
DE\VEY. Essays in Experimental Logic, IV
-.-. Experience and Nature, CH 5
-.-. Logic, the Theory of Inquiry, eH
B. RUSSELL. Principles of Jvfathematics,
--. The Analysis of Mind, LECT 10
--. An Inquiry into Meaning and Truth,
13-1 5,22
l\1ARITAIN. The Degrees of Knowledge,
--. Ransoming the Time, CH 9
M. R. COHEN. A Preface to Logic, II-IV
CASSIRER. Language and Myth
_.--. An Essay on Man I
--. The Myth ofthe State, PART I (1-3)
AYER. Thinking and Meaning
CARNAP. Foundations of Logic and lVl/r,j,lnemall(
--. Introduction to Semantics
--. Meaning and Necessity
DE\VEY and BENTLEY. Knowing and the
752
J. S. MILL. A System of Logic, BK I
FREUD. The Psychopathology of Everyday Life, CH
8-12
--.. A Review of"The Antithetical Sense ofPrimal
Words"
-..-.-. A Connection Betweefl a Sy,nbol and a SY111ptont
II.
PHILODEMUS. On Methods of Inference
QUINTILIAN. Institutio Oratoria (Institutes of Ora-
torv), BK VII, CH 9
SEX;US EMPIRICUS. Against the Logicians, BK II,
CH 2
MAIMONIDES. The Guide for the Pelplexed, PART I,
CH 1-30, 37-45, 61-64
BONAVENTURA. Breviloquium, PROLOGUE
_.-. Itinerarium Mentis in Deum (The Itinerary of
the Mind to God)
DUNS SCOTUS. Opus Oxoniense, BK IV
OCKHAM. Studies and.Selections, Logic, CH 11-12
THOMAS OF ERFURT. Granlmatica Speculativa
NICOLAS OF CUSA. De Docta Ignorantia, BK I, CH
12
CAJETAN. De Nominum Analogia
SUAREZ. Disputationes Metaphysicae, XXVIII (3),
xxx (13), XXXII (2), XXXIX (3)
BOEHME. The Signature of All Things
JOHN OF SAINT THOMAS. Cursus Philosophicus Tho-
misticus, Ars Logica, PART I, QQ 1-3; PART II,
QQ 21-22
ARNAULD. Logic or the Art of Thinking, PART I,
CH I I, 15
LEIBNITZ. Characteristica
--. Netv Essays Concerning Human Understanding,
BK III
CONDILLAC. Essai sur l' origine des connaissances hu-
maines, PART II
J. HARRIS. Hermes, or A Philosophical Inquiry Con-
cerning Universal Gramn1ar
VOLTAIRE. "Allegories," ?Figure in Theology," in
A Philosophical Dictionary
T. REID. Essays on the Intellectual Powers ofMan, I,
CH I; VI, CH 5
CREUZER. Symbolik und Mythologie der alten Volker
EMERSON. Nature
VENN. Symbolic Logic
755
templation of the absolute "truth; there are
some fearful ones .who have. given themselves
over to Satan and his proud spirit entirely. For
such, hell is voluntary. and ever consuming;
they are tortured by their own choice.. For
they have cursed themselves, cursingGod and
life."
To avoid sin, the only positive command-
ment, according to Father Zossima, is to love in
accordance with God's love. "Love a man even
in his sin," he counsels, "for that is the sem-
blance of Divine. Love and is the highest love
on earth.... And let not the sin of men con-
found you in your doings. Fear not that it will
wear away your work and hinder its being ac-
complished. There is only one means of salva-
tion; then take unto yourself, and make your-
self responsible for, all men's sins; that is the
truth, you know, friends, for as soon as .. you
sincerely make yourself responsible fmrevery-
thing and for all men, you will see at once that
it is really so, and you are to blame for every-
one and for all things. But throwing your own
indolence and impotence on others, you will end
by sharing the pride of Satan and murmuring
against .God. Of the pride of Satan, what I
think is this: it is hard for us on earth to com-
prehend it, and therefore it is so easy to fall in-
to error and to share it, even imagining that we
are doing something grand and fine."
In the disorder of love which leads to sin,
sin is itself enjoyed for its own sake, and the
disobedient act is pleasant because it is forbid-
den. In that also there is the pride of supposing
one's self to be a law unto one's self. In his
Confessions, concerned most immediately with
his own sinfulness, Augustine reflects upon the
pears he stole in his youth, not, as he says, from
"any desire to enjoy the things I stole, but
only the stealing of them and the sin." He asks
himself: "What was it then that in my wretched
folly I loved in you, theft of mine, deed
wrought in that dark night when I was. six-
teen?" He had no need of the pears.. "0nce I
had gathered them," he says, "I threw them
a\vay, tasting only my own sin and savouring
that with delight; for if I took so much as a bite
of any one of those pears, it was the sin that
sweetened it."
He keeps on .asking himself what it was that
attracted him in that th.eft, what it was that
GHAPTER 86:.SIN
e.. Iliad, Phoenix cautions Achilles. to "battle
th your pride and beat it; cherish not your
gertor ever; the might and majesty of heav-
are more than ours, but even heaven may be
eased; andif a man has sinned he prays the
s, and reconciles them to himself by his pite-
. "
cnes.
pride and disobedience we find the deep
order of love which lies at the heart of sin.
'de is self-love in excess of what the self de-
es. Disobedience, as in the case of Milton's
tn, maybe prompted by a love which, too,
eds the worth of the object loved. The
sure of that worth, or the bounds put upon
love of self or other, is set by the Supreme
dwhich, ordering. all other goods, should
order our loves in proportion to their
dness.
his seems to be the central insight of the
'ne Comedy. It is given a summary statement
urgatory, where Virgil .. explains how love
e root both of virtue and of sin. "Neither
tor nor creature," he says to Dante,."was
without love, either natural or of the
(1, and this thou knowest. The natural is
ys without error; but the other nlay err
through an evil obj ect, .or through little
o much vigor. While love is directed on
rimal goods, and with due measure on the
J.ldary, it cannot be the cause of ill delight.
when it is bent to evil, or runs to good with
pzeal, or \vith less, than it Qught, against
reator his own creature is working. Hence
canst comprehend that love is of neces-
the seed in you of every virtue, and of
that deserves punishment."
stoevsky offers us further thoughts con-
ng the relation of love and sin. In the
ers Karamazov, Father Zossima makes
of love the punishment as well as the sub-
ofsin. To those who ask, "What is Hell?"
r Zossima replies: "I maintain that it is
fering of being unable to love.... iThey
hell fire in the Inaterial sense. I don't. go
at mystery and I shun it. But I think if
fire in the rnaterial sense, they would
it, for, I imagine, that in material
still greater spiritual agony would
a.moment.... Oh, there are
remain proud and fierce evenin hell,
their certain knowledge and con-
IN THE POET'S. expansion of the third
of Genesis, the basic elements in the
Christian conception of sin seem to be
accented: the pride .. and envy
Satan and Eve, the disobedience
from the disorder of Adam's
than he loves God. In the Divine ......, ..""#''''.''''y':,
other great poem of sin and salvation,
speaks to Dante in Paradise and
"the tasting of the tree was not
cause of so great an exile, but only
ing of the bound." Earlier Beatrice
why, in order to redeem man from
Word of God assumed human ... ...."'=
nature which has estranged itself
Maker." She tells Dante that "thi's
united. with its Maker, was pure and
as it was... created; but by itself it
banished from Paradise, because it
from the \vay of truth and from its
Man can fall from his nobility by
which disfranchises him, and makes
the Supreme Good, so that he is little
by Its light; and to his dignity he
unless where fault empties, he fills up
penalties against evil delight."
In both the pagan and the
tions of sin, man's pride and his
of divine commandment are usually
with the very notion of sin. The
Greek tragedies, exhibiting
pride, seem to forget that,
with gods, they are only men,
they cannot disobey without ....
... , .... he scrupl'd not to eat
Against his better knowledge, not deceav'd,
But fondly overcome with charm.
Earth trembled from her entraIls,
In pangs, and Nature gave.a second groan,
Skie lowr'd, and muttenng Thunder,
drops.... .. ..
Wept at compleating of the mortal SIn
Original.
The temptation to disobey first moves Eve
in a dream in which the apparition of an angel
speaks of the forbidden fruit
.......... as onely fit
For Gods yet able to make Gods of Men;
And why 'not Gods of Men, since good, the more
Communicated, more abundantgrowes,
The Author not impair'd, but honourd more?
"Here, happie Creature," the vision says to
her,
Happier thou mayst be, worthier canst not be:
Taste this, and be henceforth among the Gods
Thy self a not. to Earth
But sometimes In the AIr, as wee, sometimes
Ascend to Heav'n, by merit thine, and .see
What life the Gods live there, and such lIve thou.
Later when Satan in the guise of the Serpent
actually addresses Eve, he argues in :he same
vein, that as he, by tasting of this frult, speaks
as a man, so Eve and Adam, if too par-
take, "shall he as Gods, knowing both Good
754 THE GREAT IDEAS
Chose freely what it now so justly.rues. and Evil as they know." Eve succumbs
Me miserable! which \vay shall I Milton tells the story, Adaln,
Infinite \vrauth, and infinite despaue? evil of his act, joins Eve in
\Vhich way I flie is Hell; Iny self am Met!; from envy of the gods, out of love
wide, willing to die because unwilling to live
To which the Hell I suffer seems a Heav'n. her.
0rQen at last no place Willing "toincurr divine
Left for Repentance, nor for Pardon left? k D h
d h d
sa e, or eat .
None left but by submission; an t at wor
Disdain forbids me, and my dread of
Among the spirits beneath, whom I seduc d
\Vith other promises and other vaunts
Then to submit, boasting I could subdue
Th' Omnipotent.
Before Satan approaches Eve, . Adam re-
minds her of their debt of obedience, saying
that God requires
From us no other service than to keep
This one, this easie charge,. of all the Trees
In .Paradise that beare deliciotls fruit
So various, not to taste that ondy Tree,
Of Knowledge, planted by the' Tree of LIfe. .
So neer grows Death to Life, what ere Death IS,
Some dreadful thing np doubt; for well thou knowst
God hath pronounc'd it to taste that Tree,
The only sign of our obedIence left
Among so many signes of an? fule
Conferrd upon us, and DomInIon glv n
Over all other Creatures that possesse .
Earth, Aire, and Sea. Then let us not thInk hard
One easie prohibition, who enjoy . .
Free leave so large to all things else, and chOIce
Unlimited of manifold delights.
TI-IE GREAT IDEAS
HER WRITERS, who approach the probleln of
in legalistic rather than psychological terms,
her make no distinction between crime and
(>r makerhe distinction without referring to
d. Spinoza, for example, prefaces his expla-
ion of the meanings of "praise and blame,
rirand criIne," with a discussion of the dif-
nee between "the natural and civil state of
11." In a state of nature, he says, no one is
und by any law to obey anyone but him-
. Hence in a natural state sin cannot be con-
ed, but only in a civil state, where it is de-
by universal consent what is good and
t is evil, and where everyone is bound to
y the State. Sin, therefore, is nothing but
bedience, which is punished by the law of
State alone. "
hough Hobbes does not identify crime and
his distinction between them does not
to be based on the contrast between the
law and the divine law, unless the latter is
ted \vith the law of nature. "A crime is a
CHAPTER 86: SIN 757
!!lem, it still never shook them in this belief sin," he writes, "consisting in the committing
;orcaused them to doubt His power and I-lis (by deed or word) of that which the la,v for-
'ustice; they proceeded instead to bring their biddeth, or the omission of that which it hath
into the world to declare their sinful- commanded. So that every crime is a sin, but
to them, and out of their sense ofguilt they not every sin a crime. To intend to steal or kill
the stringent commandments of is a sin, though it never appear in \vordor fact,
beirpriestly religion." for God that seeth the thoughts of man, can lay
In general, Freud thinks, thegreatteligions it to his charge; but till it appear by something
'pave never overlooked the partplayed by the done, or said, by \vhich the intention may be
nse ofguilt in civilization. \Vhat is lllore, they argued by a human judge, it hath not the name
me forward \vith a claim ... to save man- of crime.
'n
d
from this sense of guilt which they call "From this relation of sin to the law"
.' We have drawn our conclusion from the Hobbes continues, "and of crime to the
ay in which in Christianity this salvation is law, may be inferred, first, that where law
n-the sacrificial death ofone who there\vith ceaseth, sin ceaseth. But because the law of
kes the whole of the common guilt of all upon nature is eternal, violation of .covenants, in-
ll1
se1f
, about the occasion on which this pri- gratitude, arrogance, and all facts contrary to
1sense of guilt was first acquired." The con'" any moral virtue, can never cease to be sin.
sian referred to is developed in two of Secondly, that the civil law ceasing,crimes
liud's works which are devoted to the con- cease; for there being no other law remaining,
eration of religion and sin-the Future ofan but that of nature, there is no place for accusa-
usionand Totern and Taboo. In the latter of tion; every man being his own judge, and ac-
ese books, Freud tells us, he had first "ex- cused only by his own conscience, and cleared
essed a suspicion that perhaps the sense of by the uprightness of his o\vn intention. When
ilt in mankind as a whole, which is the ulti- therefore his intention is right, his fact is no
te source of religion and morality, was ac- sin; if otherwise, his fact is sin, but not
ired in the beginning of history through the crime."
dipus complex." The more strictly religious conception of sin
seems to be exemplified by Pascal's remark that
"all that God does not permit is forbidden"
and that "sins are forbidden by the general
declaration that God has made, that He did not
allow them." Whatever God does not permit,
"we ought to regard as sin," for "the absence of
God's will, which is all goodness and all justice,
renders it unjust and wrong."
Wi th the precision of a theologian in these
matters, Aquinas defines the peculiar type of
evil which is sin. "Evil," he writes, "is more
comprehensive than sin, as also is good than
right.... Now in those things that are done by
the will, the proximate rule is the human rea-
son, while the supreme rule is the eternal law.
When, therefore, a human act tends to the end
according to the order of reason and of the
eternal law, then that act is right; but when it
turns aside from that rectitude, then it is said
to be a sin." Elsewhere he says that "every
created will has rectitude of act only so far as it
is regulated according to the divine will. ...
Thus only in the divine will can there be no sin,
character and conduct
feelings, according to the
on the attributes of pathological
become part of the symptomology
roses. There is no question about the .............,'L.. '.'T""
of the person who is thus agonized, but
about the true causes of the agony.
"When one asks how a sense of
in anyone," Freud says, "one is
one cannot dispute: people feel guilty
people call it 'sinful') when they
something they know to be 'bad.'
one sees how Iittle this answer tells one.
accounts for the judgment a man
hinlself as good or bad? Freud's answer
"what is bad is, to begin with,
one to be threatened with a loss
cause of the dread of this loss, one
from it. That is why it makes little
whether one has already committed
deed or only intends to do so."
The external authority of the
through him, of society becomes, 'lr'ntr-,rI ,i
Freud, "internalized by the rlp'uPlnnt'"Y'A, f-'
super-ego. The manifestations of
are then raised to a new level; to be
should not call them conscience and
guilt before this. . . . At this second
development, conscience exhibits a
which was absent in the first ....
more righteous a man is, the stricter
suspicious will his conscience be, so
timately it is precisely those people
carried holiness farthest who
selves with the deepest sinfulness....
tively strict and vigilant conscience
sign of a virtuous man, and though
proclaim themselves sinners, they
wrong, in view of the temptations
tual gratifications to which they are
liable-since, as we know, t-At"Y'ln.t-'lt-tn1:'lC
increase under constant privation,
subside, at any rate, temporarily,
sometimes gratified."
Freud applies his theory of the
feelings of guilt (in "the dread
first and later in "the dread of the
to the religious sense of sin. "The
Israel," he writes, "believed
God's favorite child, and when the
ther hurled visitation after
756
he enjoyed in that childish act of stealing.
"Perhaps," he finally answers, "it was the thrill
of acting against Your law-at least in appear->
ance, since I had no power to do so in fact, the
delight a prisoner might have in making some
small gesture of liberty-getting a deceptive
sense of omnipotence from doing something
forbidden v/ithout immediate punishment. I
was that slave, who fled from his Lord and pur-
sued his Lord's shadow. a rottenness, a mon-
strousness of life and abyss of death! Could you
find pleasure only in what was forbidden, and
only because it was forbidden?"
IN THE PAGAN AND Judaeo-Christian concep-
tions of sin, the fundamental meaning Seems to
depend upon the relation of man to the gods or
to God, whether that itself be considered in
terms of law or love. The vicious act may be
conceived as one which is contrary to nature or
reason. The criminal act may be conceived as a
violation of the law of man, injurious to the
,velfare of the state or to its members. Both
may involve the notions of responsibility and
fault. Both may involve evil and wrongdoing.
But unless the act transgresses the law of God,
it is. not sinful. The divine law \vhich is trans-
gressed may be the natural law that God instills
in human reason, but the act is sinful if the per-
son who commits the act turns away from God
to the worship or love of other things.
To disbelieve in God, in divine law and
divine punishment, is also to disbelieve in sin-
at least in the sense in which religious men have
distinguished between saints and sinners, be-
tween the righteous and the wicked in the eyes
of God. "There are only two kinds of men,"
writes Pascal: "the righteous who believe them-
selves sinners; the rest, sinners, who believe
themselves righteous."
Those who rej ect the religious meaning of
sin do not deny the wide prevalence of a sense
of sin, nor do they deny that many men suffer
remorse for transgressions which they suppose
to be evil in God's eyes; but, with Freud, they
interpret these feelings of guilt in terms of nat-
ural causes. They hold that the person who
is tormented by conscience suffers from an
sian concerning the true nature of his guilt.
When the sense of sin is intensely active and is,
in addition, apparently unexplained by the
THE GREAT IDEAS
CHAPTER 86: SIN
758
whereas in the will of every creature, consid-
ered according to its nature, there can be sin."
THE THEOLOGICAL DISCUSSION of sin involves a
tremendous range of topics, and problems as
significant as they are. subtle. The dogma of
original. sin, for example, .. raises questions not
oniy about the cause and character ofAdam's
transgression, but also about the punishment
'\vhich is visited upon the children of Adam in
perpetuity, and about the conditions under
which man can be reclaimed from his bondage
to sin, both original and actual or personal.
There seems to be some resemblance between
the Christian doctrine .that Adam's sin merits
a penalty to be paid by all subsequent genera-
tions, and the Jewish. doctrine of the collective
responsibility of the people of Israel for the sins
of their ancestors, even unto the third and
fourth generation. But the points of difference
appear to be more fundamental than the simi-
larity.
In the first place, the sins of the fathers from
which later generations suffer are the individual
sins of men whose natures are predisposed to
sin, as Adan1's, before the fall, was not. In the
second place, the punishrnent is visited not
upon the whole human race, but only upon
the Chosen People, and in the form of temporal
scourges rather than in a corruption of human
nature itself.
Furthermore, the I-Iebrew prophet Ezekiel
questions the justice of collective responsibility.
"What mean ye," he asks,
that yeuse this proverb concerning the land
saying, The fathers have eaten sour grapes, a"nd the
children's teeth are set on edge?
As I live, saith the Lord God, ye shall not have
occasion any more to use this proverb in Israel. ...
The soul that sinneth, it shall die. The son shall not
bear the iniquity of the father, neither shall the
father bear the iniquity of the son: the righteous-
ness of the righteous shall be upon him,and the
wickedness of the wicked shall be upon him.
But if the wicked will turn from all his sins that he
hath committed, and keep all my statutes,and do
that which is lawful and right, he shall surely live,
he shall not die.
All his transgressions that he hath committed, they
shall not be mentioned unto him: in his righteous..
ness that he hath done he shall live.
Have I. any pleasure at all that the
die? sai th the Lord God: and not that he
turn from his 'ways, and live?
But when the righteous" turneth
righteousness, and committeth iniquity,
according to all the that
man doeth, shall he live? All his
he hath done shall not be mentIoned:
that he hath trespassed,
sinned, in them shall he
and death by sin; andso death passed
for that all have sinned:
(For until the law sin was in the world: but
imputed when there is no law.
Nevertheless, death reigned from
even over them that had not sinned
tude of Adam's transgression, who is
him that was to come.
But not as the offence, so also is the
if through the offence of one
more the grace of God, and
is by one man, Jesus Christ,
many.
And not as it was by one .:>JlJ.J.J.J.\..-U,
for the judgment was by one to
the free gift is of many offences unto
For if by one man's offence death
much more they which receive abllndan(:e
and of the gift of righteousness shallteign
one, Jesus Christ.)
Therefore as by the offence of
upon all men to condemnation; even
righteousness of one the free gift came upon
unto justification of life.
For as by one man's disobedience
sinners, so by the obedience of one
made righteous.
The Christian doctrine of original
appears to be closely connected with
tian doctrine of the need for a
---'-God Himself become manto
from the. taint of sin, and through
ments He insti tuted to
ments ofhealing grace and
ance for, and absolution. from,
sin and the individual's own ............"........... "1
understanding of the sacraments; the
of grace in relation to the original and
of man; the issue concerning grace
works, or God's justification and
s merit, in the achievement of sanctity
alvation; the distinction between the ever-
g perdition of Hell and the expiatory
shments of Purgatory-all these funda-
tal theological problems are involved in
onsideration of sin and its consequences,
temporal and eternal.
me of these problems are discussed in .the
refS on MAN, ANGEL, IMMORTALITY, and
lSHMENT. Other matters, such as the clas-
tion of sins according to the distinction
een spiritual and carnal, mortal and venial,
the enumeration of the various species of
mortal and venial sin in the order of their
ity, are problems of moral theology.
gh5hey belong primarily to this chapter,
are also related to the classification of
es and vices, especially to the theory of
theological virtues; and among the theo-
I virtues, especially to charity, which is
rinciple of sanctity,. even as pride is the
iple of sin.
all points in the consideration of sin, the
c:tion between original and acquired sin
aps the most important, not only because
rited sinfulness is conceived as the predis-
gcause of all other sins, but also because
Auman nature corrupted by sin is con-
gas fallen belo\v the perfection of a purely
ral man as well as below the state of grace
ich Adam \vas created. As Adam had gifts
h<made him superior to the natural man-
ttali ty, infused kno\vledge and freedom
error, immunity fron1 concupiscence, ex-
Ion from labor and servility-so the chil-
()fAdam, cast out of Eden, have ingrained
nesses which make them unable to achieve
Qods or attain the ends proportionate to
human nature.
cording to some theologians, the purely
ral man, wi thout either the gifts of grace
ewounds of sin, has never existed. It is this
of man, having natural aspirations
nexceed the weakened powers of his fallen
fe, that Pascal seems to conternpIate in all
servations on "the greatness and wretch-
sof man"-the "astonishing corttradic-
759
tions" which he thinks only the Christian.re-
ligion explains. In the state in which men now
are, he \vrites, "there remains to them some
feeble instinct of the happiness of their former
state; and they are plunged in the evils of their
blindness and their lust, which have becon1e
their second nature."
"As the result of original justice," Aquinas
\vrites, "the reason had perfect hold over the
lo\ver parts of the soul, while reason itself was
perfected by God in being subject to .Him.
Now this same original justice\vas forfeited by
the sin of our first parent ... so that all the
powers of the soul are left, as it were, destitute
of their proper order, ,vhereby they are nat-
uraHy directed to virtue. This desti tution is
called a wounding of nature. . . . In so far as the
reason is deprived of its order to the true, there
is the wound of ignorance; in so far as the will
is deprived of its order to the good, there is the
wound of malice; in so far as the irascible is
deprived of its order to the arduous, there is
the wound of weakness; and in so far as the
concupiscible is deprived of its order .. to the
delectable as moderated by reason, there is the
wound of concupiscence. Accordingly, these
are the four wounds inflicted on the whole of
human nature as a result of our first parent's
. "
SIn.
Aquinas rejects the supposition that "the
entire good of human nature can be destroyed
by sin," arguing that vvhat sin diminishes is
"the natural inclination to virtue, which is be-
fitting to man from the very fact that he is a
rational being." But "sin cannot entirely take
a\vay from man the fact that he is a rational
being, for then he would no longer be capable
of sin."
Other theologians take a more extreme view
than Aquinas and Augustine. They attribute
depravity rather than weakness to human na-
ture as a consequence of original sin. "On the
Calvinistic theory," Mill \vrites, "the one great
offense of man is self-will.' , Under the maxim
that "whatever is not a duty, is a sin," men are
left with no choice. "I-Iuman nature being
radically corrupt," Mill continues, "there is no
redemption for anyone until human nature is
killed within him." But, according toAugustine
and Aquinas, original sin does not deprive the
individual man entirely of the power to estab-
THE GREAT IDE1\S
OUTLINE OF TOPICS
I. The nature of sin: violation of divine law; disorder in man's relation to God
761
CH 3 343d-344b; BK XIV, CH 3-4, 378a-379a;
CH 38Sb-390a; BK xv, CH 22 416a-c
19 AQUINAS: Summa Theologica, PART I, Q 63
32Sb-333d; PART I-II, Q I, A 7, REP I 614c-
61Sa; Q21, AI 717a-d; A4 719d720a,c; Q34,
A I, ANS 768c-769d
20 AQUINAS: Sumnla Theologica, PART I-II, Q 71
10Sc-111b; Q 72, A2, ANS 112b-113a; A4114a-
lISa; A5, ANS 11Sa116b; Q 73, AI 119c-120c;
Q 74 128d-137c; Q 91, A 4, ANS 210c-211c;
PART III, Q 8, AA 7-8 761d763b
21 DANTE: Divine Comedy, HELL, III [r-IS]4a-b;
XI ISa-16b; XXVII [55""""132] 40a-41a; PURGA-
TORY, XVI [52-114] 77b-78a; xvn[9:r]-xVIII
[75] 79b-80c; XXX-XXXI 99b-l02b esp XXX
[96]-xXXI [63] 100b-l0lc; PARADISE, I [94-
142] 107b-d; VII [16-120] 11Sb-1116b
22 CHAUCER: Parson's Tale, par 19, S07b-S08a;
par 21 S09a-b; par 30, 516a; par 34 S19b;
par 35-43, S20b-S24a passim; par 53, 526b;
par 63 530a-b; par 70, S34b; par 74, 535b;
par 85 S43a
23 I-IOBBES: Leviathan, PART r,8Sd; PART II,
138d-139c; 142c-d; 149b-c
25 MONTAIGNE: Essays, 233b
30 BACON: Advancement of Learning, 80d-81a;
lOOd
31 DESCARTES: Meditations, 73d-74a I Objec.
tions and Replies, 126a
REFERENCES
CHAPTER 86: SIN
To find the passages cited, use the numbers in heavy type, \vhich are the volume and page
numbers of the passages referred to. For example, in 4 HOMER: Iliad, BK II [265'-283] 12d, the
number 4 is the number of the volume in the set; the number 12d indicates that the pas
sage is in section d of page 12.
PAGE SECTIONS: When the text is printed in one column, the letters a and b refer to the
upper and lo\ver halves of the page. For example, in 53 JAMES: Psychology, 116a-119b, the passage
begins in the upper half of page 116 and ends in the lower half of page 119. When the text is
printed in two columns, the letters a and b refer to the upper and IO'wer halves of the left
hand side of the page, the letters c and d to the upper and lower halves of the right.hand side of
the page. Forexample-, in 7 PLATO: Symposium, 163b-164c, the passage begins in the lower half
of the left-hand side of page 163 and ends in the upper half of the right-hand side of page 164.
AUTHOR'S DIVISIONS: One or more of the main divisions of a work (such as PART, BK, CH,
SECT) are sometimes included in the reference; line numbers, in brackets, are given in cer-
tain cases; e.g., Iliad, BK II [265-283] 12d.
BIBLE REFERENCES: The references are to book, chapter,and verse. When the King James
and Douay versions differ in title of books or in the numbering of chapters or verses, the King
James version is cited first and the Douay, indicated by a (D), follows; e.g., OLD TESTA-
MENT: Nehemiah, 7:45-(D) II Esdras, 7:46.
SYMBOLS: The abbreviation "esp" calls the reader's attention to one or more especially
relevant parts of a whole reference; "passim" signifies that the topic is discussed intermit
tently rather than continuously in the work or passage cited.
For additional information concerning the style of the references, see the Explanation of
Reference Style; for general guidance in the use of Ine Great Ideas, consult the Preface.
Iliad, BK I [91-147] 4a-c; BK IX [485-
62a-b
Protnetheus Bound 40a-51d /
[355--398] SSd-S6b; [905-957]
1 Eumenides [49-565] 86b-87a
Antigone 131a-142d / Ajax 143a-
nature of sin: violation of divine law;
disorc1er in man's relation to God
TESTAMENT: Genesis, 2:15-17; 3 esp 3:11 ;
6:11-131 Exodus, 20:1-171 Deuteron01ny,
/ Job, 35:6 1 Psalms, 36:1-4-(D)
35 :1""""5/ Isaiah, 59:2 -(D) Isaias, 59:2
TESTAMENT: Matthew, 4:1-11 1 Luke, 4:1-
1John, 8:34; 9:31; IS :22/ Romans, 5:13,19-
; 6:7-14,23; 7:7-11; 14:23 / I Corinthians,
15:55-56 / James, 1:15; 4:17 / I John,
Conftssions, BKII, par 9-14 10d-
BK III, par 15-17 17a-18a; BK v, par 2
BK VII, par 22 SOa / City ofGod, BK XII,
..... V.l..... ,L.I...... u,:). Meditations, BK IX, SECT I 291a-c
Third Ennead, TR II, CH 10
tion by the illerit of. their o\vn good
Augustine and Aquinas try to take the
position, according to which
out good ,yorks nor go6d "vorks
\vill avail.
2. The kinds and degrees of sin
2a. The distinction bet\veen original and actual sin
2b. The distinction between spiritual and carnal sin
2C. The distinction between mortal and venial sin
(I) The classification and order of mortal sins
(2) The classification and order of venial sins
3. The doctrine of original sin
3
a
. The condition of Adam before sin: his supernatural state of grace; his preter-
natural gifts
3b. The sin of Adain
3
C
' The nature of fallen man in consequence of Adam's sin
3
d
. The need for a mediator between God and man to atone for original sin
3
e
. The remission of sin: baptisn1; the state of the unbaptized
4. r\ctual or personal sin
4
a
. The relation of original sin to actual sin
4
b
. The causes and occasions of actual sin
4
C
' Pride as the principle of sin: the tragic fault of hybris
4
d
. The consequences of actual sin: the loss of charity and grace
A.e. The prevention and purging of sin: purification. by sacrifice; the sacrament
I penance; contrition, confession, and absolution
S. The remorse of conscience feelings of guilt: the psychogenesis and pathological
pression of the sense of SIn
6. Guilt and the punishment of sin
6a. Man's freedom in relation to responsibility and guilt for sin: divine lJ.... ...........
tion or election
6b. Collective responsibility for sin: the sins of the fathers
6c. The temporal punishment of sin: divine scourges
6d. The eternalpunishment of sin: the everlasting perdition of the unrepentant
Hell
6e. The purifying punishments of Purgatory
7. Grace and good works in relation to salvation from sin
760
lish his \vorth, though it puts him in need of
God's help to be \vorthy of salvation. Bet\veen
the one extreme \vhich holds that men can be
saved by God's grace alone, and the other ex-
treme \vhich supposes that men can \vin salva-
763
A.5, REP Q89, A3200d-201d;'Q 109,
A 2, ANS 33ge-340b; A 3, CONTRARY and ANS
340c-341b; A 4, ANS 341e-342a; A 8, ANS and
REP 3 344d-346a; A 10, REP 3 347a-d; PART
II-II, Q 2, A 7, ANS 396a-397e; Q 5, A I, ANS
PART III,Q I, A 3, REP I,5704d-
706a
21 DANTE: Divine Comedy, PURGATORY, XXVIII
[I]-XXIX [36] 96a-98a / VII [64-
84] 115d-116a; XIII [31-111] 125d':'126e
22 CHAUCER: Monk's Tale [14,013-020] 434b I
Parson's Tale, par 18, 506b-S07a
23 I-IOBBES: Leviathan, PART III, 191b-e; 192a-b;
PARTIV,2S0d
31 SPINOZA: Ethics, PART IV, PROP 68, SCHOL
445a-b
32 MILTON: Paradise Lost, BK I [6.50-654] l07b;
BK III [56-371] 136b-143b; BK IV [32-538]
153a-164a esp [131-171] 155a-156a, [25-'392]
157a-16Ia; [610-77.5] 165b-169a; BK v [I-56o]
VII [40-108] 218a-219b; [519-
.550] 228b-229a; [617-632] BK VIII
232a-246b;BK IX [192-'-454] 251b.. 257a; BK XI
[45-71] 300a-b; BK XII [63-1IOl320b-321b
33 PASCAL: Pensees, 560 272b
46 HEGEL: Philosophy of History, INTRO, 179d-
180e; PART III, 304d-30Sa
51 TOLSTOY: War and Peace, BK VII, 275a
3b. The sin of Adam
OLD TESTAMENT: Genesis,] / Ecclesiastes,7:29-
(D) Ecclesiastes, 7 :30
ApOCRYPHA: Wisdom ofSolomon, 1 2:23-
24-(D) OT,Book
25
NEW TESTAMENT: Romans, 5:12
18 AUGUSTINE: CityofGod,BK XII,CH 21 357a-b;
BK XIII, CH I 360a-b; CH 12-:"-15 365d-366d;
BK XIV, CH 11-15 385d-390a; BK XXI, ca: 12
571a-e; BK XXII, CH 24,609a-b
20 AQUINAS: Sumlna Theologica, PART I-II, Q 81,
A 5 167a-d; Q 82,A 2, REP I 168d.;.16ge; Q 89,
A 3 200d-201d
21 DANTE: Divine Comedy, PURGATORY, XXVIII
[91'-96] 97a; XXIX [22-30] 97d-98a; PARADISE,
VII [16-120] 115b-116b; XXVI [19--117] 147a
22 CHAUCER: Pardoner's Tale [12,432-445] 375a I
Monk's Tale [14,013":'020] 434b I Parson's Tale,
parI8,507a-b
23 HOBBEs: Leviathan, PART II, 112a-b; PART III,
177d; 191b-e; 195d
25 MONTAIGNE: Essays, 233b
30 BACON: Advancement of Learning, 81a
31 SPINOZA: Ethics, PART IV, PROP 68, SCHOL
445a-b
32 MILTON: Paradise Lost, BK I [27-75] 94a-95a;
BK III [167-216] 139a-140a; [274-294] 141b;
BK IV [505-535] 163b-164a; BK IX [647.... 104]
261b-269a I Areopagitica, 394b-395a
33 PASCAL: Provincial Letters, 82a-b
46 HEGEL: Philosophy ofHistory, PART III, 304d-
305b
CHAPTER 86: SIN
The doctrine of original sin
OLD TESTAMENT: Genesis, 2:16-17; 3 esp3:17-I9
ApOCRYPHA: Wisdom of Sololnon, 2:23-24-(D)
aT, Book of Wisdom, 2:23-25
NEW TESTAMENT: Romans,S esp 5 :12-19
18 AUGUSTINE: Confessions, BK I, par 18 5e-d I
City ofGod, BK XII, CH 21-22 357a-e; BK XIII,
eH 1-1.5 360a-366d; BK XIV, CH I 376b,d-377a;
cH 10-16 385b-390b;BKxxI, CH
19 AQUINAS: Summa Theologica, PART I,Q 47,
A 2, ANS 257b-258e
oAQUINAS: Summa Theologica, PART I-II, QQ
. 81-83 162d-174b
1 DANTE: Divine Comedy, PURGATORY, XXVIII
[91-96] 97a; XXIX [22-30] 97d-98a;xxxIII
[52-72] 104d-l05a; PARADISE, VII [16-120]
115b-116b
CHAUCER: Pardoner's Tale [12,432-445] 375a
/ Parson's Tale, par 18 506b-507b
30 BACON: Advancement of Learning, 17d-18a;
8la / Novum Organum, BK II, APH 52, 195e-d
1 SPINozA:Ethics, PART IV, PROP 68, SCHOL
445a-b
MILTON: Paradise Lost 93a-333a esp BK I [1-
26] 93b-94a, BK III [8-'415] 137a-144b, BK'IV
[411-439] 161b-162a, [512-520] 163b,BK V
[28-94] 176a-177a, [224-247] l80a-b, [512-
553] 186b-187a, BK VIII. [.316-333l239a-b, BK
IX [647-14] 261b-269a, [1110-1133] 271b-
272a, BK x [.585-64] 287a-288b,[720- 844]
290a-292b, [1013-114] 29Gb-298b, BK XII
[386-435] 327b-328b I Areopagitica, 394b-
395b
PASCAL: Pensees, 434-435 248a-251a; 445....448
251b-2S3a
7 FIELDING: Tom fones, 38d
GIBBON: Decline and Fall, 183b-e
MILL: Liberty, 296b-d
6 HEGEL: Philosophy of Right, INTRO, par 18
16e-d; ADDITIONS, 14 118e-d / Philosophy of
History, PART III, 304d-306a
o!VfARX: Capital, 354b
4 FREUD: War and Death, 763b-c
. The condition of Adam before sin: his su-
pernatural state of grace; his preter-
natural gifts
LD TESTAMENT: Genesis, 1:27-29; 2 :7-8,15-25/
Ecclesiastes, 7:29-(D) Ecclesiastes, 7:30
OCRYPHA: Wisdom of Solomon, 1:13-14; 2:23
-(D) aT, Book of Wisdom, 1:13-14; 2:23 /
Ecclesiasticus, 17:I-15-(D) aT, Ecclesiasti-
cus, 17:1-13
8 AUGUSTINE : City ofGod, BK XI,>CH 12 329b-e;
BK XII, CH 21-23 357a-358a; BK XIII, CH I
360a-b; CH 13-14 366a-e; CH 19 369c-370e;
BK XIV, CH 1 376b,d-377a; CH 10-28 385b-
397d passim; BK XXII, CH 30, 617e-618a
19 AQUINAS: Summa Theologica, PART I, Q 76,
A 5, REP I 394e-396a; QQ 94-102 501e-527a,e
oAQUINAS : Summa Theologica, PART I-II, Q 81,
NEW TESTAMENT: Matthew, 12:31-32 II jo
5:16- 17
18 AUGUSTINE: City of God, BK XXI, CH
577d-578a
20 AQUINAS: Summa Theologica, PARTI-II, Q
A 5 115a-116b; Q 74, A 4 131a-d; AA
134b-137c; Q 77, A 8 151e-152a; Q 88 1
198d; Q 89, A I 199a-e; PART II-II, QI86,
661a-662b
22 CHAUCER: Parson's Tale, par 21 509a-b
33 PASCAL: Provincial Letters, 66a-b
51 TOLSTOY: War and Peace, BK XI, 477d
2e. The distinction between mortal and ven
sin
2e(1) The classification and order of m
sins
OLD TESTAMENT: Exodus, 20:1-17 / Deut
omY,5:6- 21
20 AQUINAS: Summa Theologica, PART I-II,
A 2, REP 2 64b-65a; Q 84 174b-178a; Q
AA 4-6 253d-258c; PART II-II, QQ 10-15' 4-
454c; QQ 20-21 474d-480d; QQ 34-435
592d; Q 46 603c-60Sa,c
21 DANTE: Divine Comedy, HELL, IX [52-:-63]
13a; XI 15a-16b; PURGATORY, XVII ]91
79b-d
22 CHAUCER: Summoner's
290a-291b I Pardoner's Tale [12,397
374a-377b / Parson's Tale, par 23-84
542b
33 PASCAL: Provincial Letters, 33b-34a;
118b-119b; 140a
42 KANT: Science of Right, 440b-441b
2e(2) The classification and order of v
sins
NEW TESTAMENT: I Corinthians, 3 :12-15.
20 AQUINAS: Summa Theologica, PART I-II;
A.2 19ge-200d
22 CHAUCER: Parson's Tale, par 22 509:b:5
33 PASCAL: Provincial Letters, 67b; 118ai.l
762 THE GREAT IDEi\.S 2 to 2
(1. The nature of sin: violation of divine law; dis- 2b. The distinction between spiritual and
order in man's relation to God.) nal sin
31 SPINOZA: Ethics, PART IV, PROP 37, SCHOL 2 OLD '"fESTAMENT:Exodus,20:1-17 / Deuterono
435b-436a 5:6-21
32 MILTON: Paradise Lost 93a-333a esp BK 1[128- NEW TESTAMENT: Mdtthew, 4:1- 11 / Luke 4
168] 96a-97a, [29-220] 98a, BK II [648-666] 13/ II Corinthians, 7:1 / I fohn, 2:16 '
125b, [746-814] 127b-129a, BK III [1-415] 18 AUGUSTINE: Confessions, BK III, par 16 17c
135b-144b, BK IV [32-113] 153a-155a, BK V BK v, par 4 27d-28a; BK x, par 4I-6481c-
[600-904] 188b-195a, BK VI [262-295] 202a-b, esp par 41 8Ic-d, par 54 85a-b I City ofG
BK VII [519-549] 228b-229a, BK VIII [316-337] BK XIV, CH 2-3 377a-378d I Christian l!)
239a-b, BK IX [679-779] 262a-264a / Areopa- trine, BK III, CH 2, 658b-e
gitica,395a 19 AQUINAS: Summa Theologica, PART I, Q
33 PASCAL: Prol/incial Letters, 19b; 24b-26b; A2 326e-327b
45a-b; 78b-80b I Pensees, 668 294b-295a 20 AQUINAS: Summa Theologica, PART I-II, Q
35 LOCKE: Human Understanding, BK II,CH A 2 112b-113a; Q 73, A 5 123a-d; Q 77,
XXVIII, SECT 7-,-8 229d-230a 149a-150a; Q 100, A 4, ANS 253d-255a
41 GIBBON: Decline and Fall, 93e 21 DANTE: Divine Comedy, HELL, V [25-4
43 MILL: Liberty, 296b-d 7b-c; PURGATORY, XVII [76-139] 79b-d
46 HEGEL: Philosophy of History, PART III, 304e- 22 CHAUCER: Parson's Tale, par 18, 507b
306a; PART IV, 354a-e
48 MELVILLE: Moby Dick, 30a-36b esp 31a
51 TOLSTOY: War and Peace, EPILOGUE II, 689b
52 DOSTOEVSKY: Brothers Karamazov, BK III,
65a-67a; BK V, 132b-e; BK VI, 165b-e
2. The kinds and degrees of sin
OLDTESTAMENT:Exodus,20:1-17/Deuteronomy,
5 :6-21; 25:2
NEW TESTAMENT: Matthew, 4:1-11;.5:22; 12:31-
32 / Mark, 3:29 I Luke, 4: 1-'-13; 12:10,47--48 /
fohn, 19:11/ I Corinthians, 8:10-12/ Galatians,
5:19-21 / I Timothy, 1:13 I Hebrews, 10:26-2 9
I fames, 2:10 I I john, 2:16; 5:16-17
12 AURELIUS: Meditations, BK IX, SECT I 291a-e
18 AUGUSTINE: Confessions, BKII, par 9-16 10d-
12d; BK III, par 16 17c-d; BK X, par 41-'-64
81e-87d
20 AQUINAS: Summa Theologica, PART I-II, QQ
72-73 111b-128d; Q 100, AA 4-6 253d-258e
21 DANTE: Divine Comedy, HELL la-52d esp XI
15a-16b; PURGATORY 53a-105d esp XVII [91-
139] 79b-d
22 CHAUCER: Parson's Tale 495a-550a
23 I-IOBBES: Leviathan, PART IV, 257e-258a
31 DESCARTES: Objections and Replies, 125d-126a
33 .PASCAL:. Prol/incial Letters 1a-167b passim, esp
27a-127a
40 GIBBON: Decline and Fall, 198d; 220e-221b
44 BOSWELL: johnson, 196b-e
2a. The distinction between original and actual
sin
NEW TESTAMENT: Romans, 5:14-16
18 AUGUSTINE: City of God, BK XIV, CH I
376b,d-377a; CH 3 378a-d
20 AQUINAS: Summa Theologica, PART I-II, Q 81,
A I, ANS 163a-164d; A 2 164d-165e; A 3, ANS
165d-166b; Q 82, A I, REP 2 168a-d; PART III,
Q I, A 4, ANS 706.a-707a
21 DANTE: Divine Co1nedy, PURGATORY, XVI
[52-114] 77b-78a
22 CHAUCER: Parson's Tale, par 18, 507b
THE GREAT IDEAS
CHAPTER 86: SIN
764
(3. The doctrine oj original sin.)
3c. The nature of fallen man in consequence of
Adam's sin
OLD TESTAMENT: Genesis, 3:9-24; 6:5--13; 8:21 /
job, 15:14-16; 25:4-6 / Psalms, 14: 1-.3; 39:5-
6,11; 51:2-5; 53:1-3-(D) Psalnzs, 13:1-3;
38:6-7,12; 50:4-7; 52 :1-4 / Proverbs, 2?:9 /
Ecclesiastes, 7 :20,27-29; 9:3-(D) EcclesIastes,
7:21 ,28-3; 9:3 / jeremiah, 17:9-(D)jeremias,
17:9
ApOCRYPHA: fVisdom of Solomon, 2:23-24-(D)
aT, BookofWisdoln, 2:23-25
NEw TESTAMENT: fohn, 8:3-8 / Romans, 3:9-
5:21 esp 5:12-21; 7; 8:20-21; 9:29 / I Corin
thians, 15:21-22 / Galatians, 2:16; 3 esp 3:11,
3:22; 4:1-7; 5:19-21 / Ephesians, 2:1-5 / 1
john, 2 :15-17
18 AUGUSTINE: Confessions, BK I, par 18 5c-d /
City ofGod, BK XII, CH 21-22 357a-c; BK XIII,
CH 1-15 360a-366d; BK XIII,CH 23-BK XIV,
CH 5 372a-380b; BK XIV, CH 12-13 387a-388c;
CH 15-27 388d...397a; BK XXI, CH 12 571a-c;
CH 15 572c-573b; BK XXII, CH 22606d-608b;
CH 30, 617c-618a
19 AQUINAS: Summa Theologica, PART I, Q 97,
A I, REP 3 513c-514c; Q 98, A 2 517d-519a;
PART I-II, Q 17, A 9, REP 3 692d-693d
20 AQUINAS: Summa Theologica, PART I-II, QQ
81-83 162d-174b; Q 85 178b-184a; Q 91, A 6
212c-213c; Q 94, A 6, REP 1-2 225d-226b;
Q 109, A 2, ANS 339c-340b; A 3, ANS 340c...
341b; A 8, ANS 344d-346a; PART III, Q 8, A 5,
REP I 760a-d; QQ 14-15 784a-796a
21 DANTE: Divine Comedy, PURGATORY, III [16-
45] 56a-b; X [121-129] 68c-d; XXVIII [91-96]
97a; XXIX [16-30] 97d-98a; PARADISE, VII
[16-120J 115b-116b
22 CHAUCER: Tale of Man of Law [4778-4791]
240b-241a / Pardoner's Tale 374a-382b esp
[12,432-445] 375a, [12,829-837] 381b / Par-
son's Tale, par 18, 507b
23 HOBBES: Leviathan, PART II, 112a-b; PART III,
191b-c; 192a-c; 195d
24 RABELAIS: Gargantua and Pantagruel, BK II,
81a-b
25 MONTAIGNE: Essays, 213a-215b; 218c-219a;
233a-234a; 238b-239c; 250a-b; 294a-b
30 BACON: Novum OrganuJn, BK II, APH 52,
195c-d
32 MILTON: Paradise Lost, BK III [167-216] 139a-
140a; [274-304] 141b-142a; BK IX [780-1189]
264b-273a; BK X 274a-298b esp [13-123]
276b-277a, [229-409] 279b-283a, [585-64]
287a-288b, [720--844] 290a-292b; BK XI [84"'-
98] 301a; [162-180] 302b-303a; [251--262]
304b-305a; BKXI [423]-BKXII [371] 308b-327a
33 PASCAL: Provincial Letters, 82a / Pensees, 426-
427 244b; 43-431 245a-247b; 434-435 248a...
251a; 4.39-450 251a-253a; 560 272b
37 FIELDING: Tonz fones, 38d
40 GIBBON: Decline and Fall, 183bc
44 BOSWELL: Joh.nson, 482a
46 HEGEL: Philosophy of Right, ADDITIONS
118c-d / Philosophy ofHistory, PART III, 304
305b; PART IV, 354a-c
50 MARX: Capital, 354b
51 TOLSTOY: War and Peace, BK VII, 275a
3d. The need for a mediator between God and
man to atone for original sin
NEW TESTAMENT: Matthew, 1:21; 9:2-6; 18:u_
14; 26:26-28 / Mark, 2:3-11 / Luke, 1:67-
6
9;
2:11; 5:20- 24; 7:37-50; 9:56; 19: 1- 1; 24:44-
47 / fohn, 1:29; 3: 16- 17; 4:42; 6:.31-39; 10:9-
18; 14:18- 19/ Acts, 3: 19-26 ; 4: 10- 12 ; 5:30-31;
10:.37-43; 13:23,26,,32-39; 16:3-31 / Roman
1:16; 3 :20-20; 5--6; 8:1-11,31-.39; 9:29-10:21
I Corinthians, 5:7; 15 :1-4,12-2365-57 /
Corinthians, 5:14-21 / Galatians, 1:3-4; 2:1
21; 3:19-27; .5:1-5 / Ephesians, 1:5-7,12:-14;
/ Colossians, 1:12-14,19-24; 2:11-15; 3:1-10
I Timothy, 1:15; 2 :5-7 / II Timothy, 1:8-10
Titus, 3:4-7 / Hebrews, 1:1-3; 2:9-'18; 5; 7:
10:22; 12:24; 13:12 / I Peter, 1:7-9,18-2
3:18 ; 4:1 / I fohn, 2:1-2,12; 3:5-"10 / Revel
tion, 1:4-6-(D) Apocalypse, 1:4-6
18 AUGUSTINE: Confessions, BK VII, par 24 50
51a / City ofGod, BK IX, CH 1-'18 285b,d-295
esp CH 15-17 293a-295c; BK x, CH 22 312a-
CH 24-25 312d-314c; BK XI, CH 323a-
BK XIII, CH 2-4 360b-362a; CH 23-24 372
376a,c; BK XVII, CH II 462c-463a; BK x..
eH 16 573b-574a / Christian Doctrine, BK
eH 14-18 627d-629a; CH 34 634b-c; BK I
CH .11 656a-c
19 Summa Theologica, PART I, Q9
A I, REP 3 513c-514c; PART I-II, Q5, A7, .REP
642a-d
20 AQUINAS: Summa Theologica, PART I-II,
100, A 12 264d-265d; Q 10.3, A 2 299b-30
PART III, PROLOGUE--Q I 701a-709c; Q3,
729b'-730b; Q 22, A3 829c-830c I
21 DANTE: Divine Comedy, PARADISE, VI [82
114c; VII [19-120] 115b-116b
22 CHAUCER: Pardoner's Tale [12,834--837] 381
Parson's Tale, par 87, 545a
23 HOBBES: Leviathan, PART III, 191c-d; 197
198a; 204a-c
32 MILTON: Christs Nativity [1--14] la-b; [I
156] 4b-5a / The Passion 10b-12a / Upon
Circumcision 12b-13a / Paradise Lost 93a-3
esp BK I [1-26] 93b-94a, BK III [56-415] 13
144b, BK XI [1-44] 299a-300a, BK XII [2
484] 325b-329b
33 PASCAL: Pensees, 430 245a-247b; 527-
264b-267b; 556 270b-272a; 560 272b;
300b-301a; 780-783 324b-325a
44 BOSWELL: fohnson, 482a-d
46 HEGEL: Philosophy 0fHistory,PARTIII,306
PART IV, 331d-333b
52 DOSTOEVSKY: Brothers Karanlazov, B
127b-137c passim
54 FREUD: Civilization and Its Discontents,79
e. The remission of sin: baptism; the state of
the unbaptized
NEW TESTAMENT: i\latthew, 3:11-17; 28:19 /
i\1ark, 1:4-8; 16:16/ Luke, 3 :3,16/ john, 1:25-
26,33; 3:5 / Acts, 1:5; 2 :38-41 esp 2 :38; 3 :19;
8:.35-38; 10:4.3-48; 11:16; 19:1-5; 22:16 /
Romans, 3:20--26; 5-6; 8:1-11; 9:29-10:10 / I
Corinthians, 12:13/ II Corinthians, 5:14-19 /
Galatians, 3:19-27 / Ephesians, 2; 4:5 / Colos-
sians, 2:8'-15 / Titus, 3:5-7 / Hebreu's, 6:1-6/
I Peter, I: I 8-23
18 AUGUSTINE: Confessions, BK I, par 6 2b-c;
, par 17-18 Sb-d; BK II, par 1512b-c; BK IV,
par ]'-8 20d-21b / City of God, BK X, CH 22
312a-b; BK XII, CH 22 357c; BK XIII, CH 7
362d-363b; BK XXI, CH 16 573b-574a
19 AQUINAS: Sun'1ma Theologica, PART I, Q 97,
AI, REP 3 513c-514c
20 AQUINAS: Sumn'1a Theologica, PART I-II, Q81,
A I, ANS 163a-164d; Q 89, A 6, AN'S 203b-
204a,c; Q 113 360d-370b; PART III, Q 3, A 8,
ANS and REP 3 729b-730b; Q 65, A I, ANS
879c-881d; A 4, ANS 883d-884a,c; PART III
SUPPL, Q 69, AA 4-7 889c-893c
21 DANTE: Divine Comedy, HELL, IV 5c-7a;
GATORY, VII [1-36] 62c-d; XXII [55-93] 87a-c;
PARADISE, XIX [22--111] 135b-136a; xx [31-
148] 137a-138b; XXXII [37-84l155a-c
22 CHAUCER: Parson's Tale, par' 3 496a; par 18-
IQ, 507b-508a
23 HOBBEs: Leviathan, PART III, 206c-207a;
211c-212b;
2 MILTON: Paradise Lost, BK XII [436-445]
328b-329a
36 STERNE: Tristram Shandy,221a-224a
40 GIBBON: Decline and Fall,297c-298b
Actual or personal sin
The relation of original sin to actual sin
NEW TESTAMENT: Romans, 3:7-26 ; 5:12-21
18 AUGUSTINE: Confessions, BK I, par 17-18
5b-d / City ofGod, BK XIV, ClI I 376b,d-377a;
eH 3 378a-d
19 AQUINAS: Sumlna Theologica, PART I, Q 114,
A3, ANS 583b-d
20 AQUINAS: Sumi1za Theologica, PART I-II, Q 81,
A I, ANS 163a-164d; Q 89, A 6203b-204a,c;
PART III, Q I, A 4 706a-707a
Z CHAUCER: Parson's Tale, par 18-19 507b-
508b
2 MILTON: Paradise Lost, BK III [16]--,-216] 139a-
140a; [274--343] 141b-143a; BK IX [994-1080]
269a-271a / Areopagitica, 394b-395b
The causes and occasions of actual sin
LD TESTAMENT: Nun-thers, IS :27-31 / fob, 1:1-
5; 31 / Proverbs, 1:10-19; 10-19 passim; 21 :4;
24:9; 28 :20; 30 :8--9 / Ecclesiastes, 7:26-(D)
Ecclesiastes, 7:27 / Isaiah, 5:11-12,22'-23;
28:7-8-(D) Isaias, 28:7-8
765
ApOCRYPHA: Wisdom ofSolomon, 2 esp 2:24; 14:
22-29-(D) OT, Bool{ of Wisdom, 2 esp 2:24-
25; 14:22- 29 /Ecclesiasticus, 8:2; 10:9,13;
I 1:10; 12:IJ.....14; 19:2 ; 23 :1_6,13,16,18; 25 :24;
26:29; 27:2,10; 3r:5-II ,25-3I ; 47:19-20-(D)
aT, Ecclesiasticus, 8:2-3; 10:9,15'-16; 11:10;
12:13; 19:2-3; 23:1-6,17,21-23,25-26; 25:33;
26:28; 27:2,11; 31:5-lldo-42; 47:21-22
NEW TESTAMENT: l\latthew, 13 :18-23; 15 :10-20
/ Mark, 4:1':-20; 7: 14-2 3 / Luke, 4: 1- 1 3; 8:4-15
/ Romans, 1:18-32; 6:19; 7:22-23 / ICorin-
thians, 7:4'-5; 8:9-13; 9:27; 15:56 / II Corin-
thians, 2:10-11; 4:3-4 / Galatians, 5:16-21 /
Ephesians, 4:22 / Colossians, 3:5'-7 / I Tinl0thy,
6:9-10 / II Timothy, 2 :25'-26 / Titus, 3:3 /
fames, 1:15; 2; 4: 1- 6 / I Peter, 4: 1'-3; 5:8-9 /
II Peter, 1:4; 2 :10-22 / I fohn, 3 :4-9
18 AUGUSTINE: Confessions, BK II, par 6-18 10a-
13a; BK III, par 16 17c-d; BK VII, par 4-5
44b-d; BK VIII, par In-II 55c-56b; BK X, par
41-66 81c-88b / City of God, BK I, CH 16-27
139c-146a; BK XIV, CH 3-6 378a-380c; CH 13-
14 387c-388d; BK XV, CH 22 416a-c; BK XIX,
CH 6 514b-515a
19 AQUINAS: Summa Theologica, PART I, Q 48, A
5, REP 3 263a-d; Q 63, A 7, ANS 331c-332b;
A 8 332c-333b; Q 92 ,A I, REP 3 488d-489d;
Q 114 S81d-S85c; PART I-II, Q I, A 7, REP I
614c-615a; Q 42, A 3 802d-803c
20 AQUINAS: Summa' Theologica, PART I--II, QQ
75-84 137c-178a
21 DANTE: Divine Cornedy, HELL la-52d passim,
esp XI 15a-16b, XIII [31-108] 18b-19a, XXIV
[1-78] 34d-35b, XXVII [55'--132] 40a-41a;
PURGATORY 53a-105d passim, esp XI 68d-70b,
XIII [13-'129] 73a-b, xv [40-81] 75d-76a,
XVI [52--114] 77b-78a, XVII [9I ]-XVIII [75]
79b-80c, XIX [1-69] 81c-82a, XXX-XXXI 99b-
102b; PARADISE, I [94'-142] 107b-d
22 CHAUCER: Friar's Tale 278a-284a / Prologue
of Pardoner's Tale 372a-374a / Pardoner's
Tale 374a-382b esp [12,,397-593] 374a-377b,
[12,829-852] 381h / Tale of Melibeus, par
48-52 421b-425b / Second Nun's Prologue
[15,469-489] 461a / Parson's Tale 495a-550a
esp par 3 496a, par 20-86 508b-544a
23 HOBBES: Let/iathan, PART I, 85d; PART II,
138d-139c; 151h; PART IV, 272d
26 SHAKESPEARE: 2nd lIenry VI, ACT v, sc I
[175-19] 66d-67a
27 SHAKESPEARE: llaJnlet, ACT I, SC II [129-137]
32d-33a; ACT III, SC III [36-72] 53d-54a; sc
IV [144-152] 56a-b' / Measure for Measure,
ACT II, SC II [162-r87}183d-184a; SC III [10-
.39] 184b-c; ACT III, SC I [95--151] /
Othello, ACT I, SC III [60-69] 209c / Perzcles,
ACT I, PROLOGUE-SC I 421b-423c / Cymbeline,
ACT III, SC IV [76-80] 467c / Henry VIII, ACT
III, SC II [435-457'1 573c-d
31 DESCARTES: Objections and Replies, 125d-126a
32 MILTON: Paradise Lost, BK IV [505-535] 163b-
164a; BK V [26-94] 175b-177a / San'Hon
(4. Actual or personal sin. 4b. The causes and oc-
casions of actual sin.)
Agonistes [766-.842] 356b-358a esp [831-842]
357b-358a
33 PASCAL: Provincial Letters, 19b-26b; 29b-61h;
66a-70b; 72a; 74a-80b; 91a-111b passim;
112b-113a / Geometrical Demonstration, 440a-b
47 GOETHE: Faust, PROLOGUE 7a-9b
48 MELVILLE: Moby Dick, 3b-4a
52 DOSTOEVSKY: Brothers Karamazov, BK III,
53c-54b; 64c-67a;BK IV, 88d-89a
5. The remorse of conscience and feelings of
guilt: the psychogenesis andpathological
expression of the sense of sin
OLD TESTAMENT: fob, 42:5-6 / Psal1ns, 34:18 ;
38; 51 :17-(D) Psalms, 33:19; 37; 50:19 /
Proverbs, 28:1 / Isaiah, 57:15; 66:2--(D)
Isaias, 57:r5; 66:2/ foel, 2:12-13
ApOCRYPHA: WisdomofSolon10n, 5:1""""13; t7-(D)
OT, Book of Wisdom, 5:1-14; I] / Ecclesiasti-
cus, 14:1-2--.' (D) OT,Ecclesiasticus, .14:I:-2/ I
Maccabees, 6:1-15 esp 6:12--13-(D) OT, I
Machabees, 6:1-15 esp 6:12-'-13
NEW TESTAMENT: Matthew, 27:3-s/Luke, 7:
36-38; 15:11-32 Ifohn,8:I-9/11 Corinthians,
7:8- 12 / fames, 4:8-10
5 SOPHOCLES : Antigone [191-1353] 140b-142d
5 EURIPIDES: Andromache [802-879] 322a-c /
Electra [1177-1232] 337d-338a / Heracles Mad
[1229-1428] 375c-377d/Orestes [1-423] 394a-
398b
6 I-IERODOTUS: History, BK I, 9d-l0a
9 ARISTOTLE: Ethics, BK IX, CH 4 [II66
b
I2-24]
419d-420a
12 LUCRETIUS: Nature of Things, BK III [978-
1023] 42d-43b; BK V[1143-1160]
15 TACITUS: Annals, BK VI, 87b-c
18 AUGUSTINE: Confessions, BK II, par 17 12d-
13a; BK III, par 5 14b; BK v, par 2 27b-c / City
of God, BK XIV, CH 8 381c-383a; CH 13-14,
388b-d
20 AQUINAS : Summa Theologica, PART III SUPPL,
Q87 997a-lOOOc; Q97, A:21066d-1067b
21 DANTE: Divine COlnedy, HELL, XXX[130]-XXXI
[6] 45d-46a; II [106]-'III [15] 55c-
56a; xlu[130-144]73b-c; XXX-XXXI 99b-l02b
22 CHAUCER: Physician's Tale [12,211-220] 370b-
371a / Parson's Tale, par 5-'-15
25 MONTAIGNE: Essays, 14a-c; 174d-176c; 388c-
395b passim
to 5CHAPTER86: SIN 767
33:12- 1 9, / fob, 1:4-5; 42:1- 6 / Psalms, 32: 32 MILTON: Paradise Lost, BK x [I086]-BK .Xl
1.--5,10; 34:
18
; 3
8
:17-18; 4:6;51;69:5-13- [44] 298a-300a / Samson Agonistes [472-54]
.(D) Psalms, 31 : 1-5,10;33:1 9; 37:18-19; 39:7; 350a-351b
50; / Isaiah, 1:16-20; 58:1-7-(D) 33 PASCAL: Provincial Letters, 21b;28b-34b;43b;
Isaias, 1:16-20; 58 :1-7 / Ezekiel,43:r8-27- 62b-64b; 71b-80b passim; 124a; I32a-b;
(D) Ezechiel, 43 :18-2 7 / Daniel, 9:3-20 / Joel, I37a / Pensees, 870 344a-b; 904-9.05 348b-
1:8-15; 2:12-'-17 I jonah, 3-(D) Jonas, 3 / 349a; 92335th
Micah, 6:6-8-(D) Micheas, 6:6-8 36 STERNE: Tristram Shandy, 260b-261a; 476a-
POCRYPHA: Wisdom of Solomon, 12:1g-(D) 477a
OT, Book of Wisdom, 12:19 / Ecclesiasticus, 40 GIBBON: Decline and Fall, 191b-c; 199b-c;
1:21; 3:3,14-15; 17:24-26; 18:21; 20:2.-3; 21: 452b-d
1,6; 23 :1-6; 28 :2-5; 34:18-'-19,25-z6-(D} OT, 41 GIBBON: Decline and Fall, 384b-385b
. Ecclesiasticus, 1:27; 3:4,15-17; 17:20-24; 18: 44 BOSVVELL:fohnson, 314c-315b
21; 20:1; 21:1,7; 23:1- 6; 28:2-5; 34:21- 23,3- 46 HEGEL: Philosophy ofHistory, PART IV, 332b-
31 / II Maccabees, r2:39'-45-(D) OT, II 333b; 349a-b; 354a-c
Machabees, 12:39-46 48 MELVILLE: Moby Dick, 34b-36b
EW TESTAMENT: Matthew, 3:1-12;4:17; 9:13; 51 TOLSTOY: War and Peace, BK 1,38b;43b-44b;
11:20-21 / Mark, 1:14-:1sJ Luke, 3:8; 5:32; BK XI, 476c-478a
7:35-50; 10:13; 13:1-5; 15; 16:27-31 / fohn, 52 DOSTOEVSKY: Brothers Karamazov, BK II, 22b-
20:22-23 / Acts, 3:19; 5:31;'8:9-24; 17:30; 24c; BK III, 64c-67a; BK V, 127b-137c passim;
26:20/ Romans, 2:4-6/ I Corinthians, 6:9-"11 / BK VI, 157b-164a; 167b;,;169c
II Corinthians, 7:8- 12 /11 .Timothy, 2:25'-26/ 54 FREUD: Civilization and lts Discontents, 793b
Hebrews, 5:1-10; 6:4-8; 7:20-10:18/ fames,
4:8- 10; 5:13-16,20 I I Peter, 4:1-'-2/ II Peter,
3:9/ I john, 1:9; 3:4:'""5 j Revelqtion, 2:18-23;
3:1-6,19-(D) Apocalypse, 2:18-23;3:1-6,19
HOMER: Iliad, BK IX [485-526] 62a-o
AESCHYLUS: Choephoroe 80ad /
Eumenides 81a-91d esp [276:'""298] 84a-b, [443-
453] 86a
EURIPIDES: Electra [1233-1359]
ALJGUSTINE:Confessions, BK I, pail] 5b-c;
BK II, par 1 9a;parI512b-c; BK V, par I 27a-b;
BK IX, par 12 64d65a / City of God, BK XIII,
OH 7 362d-363b
AQUINAS: Summa Theologica, PART I-,.II,:Q 35,
A 5, REP I 775d-777a; Q37, A 2, REP I 784c-
785b
AQUINAS: Summa Theologica, PART:l"":II; Q87,
A 6, ANS and REP 2 189c-190c; A 7,:ANS and
REP 3 A 8, ANS 191d-192d; Q 102,
, .t\. 3, REP 8-11 272b-276c; PART III, QQ 61-65
855a-884a,c
DANTE: Divine Comedy, HELL, XXVII [55-132]
40a-41a; PURGATORY, III [13-145] 57a-c; IV
97-135] 58c-d; V [37-136] 59b-60c; IX 65d-
67b; XXII [I-54] 86c-87a; XXX-XXXI 99b-:102b
CHAUCER: Prologue [208-234] 162b-163a /
Prologue of Pardoner's Tale 372a-374a / Par-
son's Tale 495a-550a esp par 1-22 495a-Sl0b,
par 85-13 543a-550a / L'Envoi
BOBBES: Leviathan, PART III, 207a;212a-b
MONTAIGNE: Essays, 152b-153d; 156a-d;
88c-395b
SHAKESPEARE: Henry V,ACT IV, SC 1[39-322]
554c-d
AKESPEARE: Hamlet, ACr I, SG V [74-80]
,7d; ACT III, SC III [36-"-72] 53d-54a; sc IV
56a-c / Winter's Tale, ACT III, sc II
[
20
4-243] S03c-504a
CERVANTES: Don Quixote, PART; II, 427d-
tiJ29d
4d. The consequences of actual sin: the los
charity and grace
OLD TESTAMENT: Isaiah, 57:21-(D) Isaias,
21 / feremiah, 13 :23-(D) Jeremias, 13:23
ApOCRYPHA: Tobit, 12:10-(D) OT, To
12:10/ Ecclesiasticus, 19:4; 21:2-3-(D)
Ecclesiasticus, 19:4; 21 :2-4
NEW TESTAMENT: Matthew, 27:3-5' / fohn,8
Romans, 1:16-32; 7:5-13 / Hebrews,<3
fames, 1:15 / II Peter, 2:18-22
18 AUGUSTINE: Confessions, BK x, par'
87d-88b / City of God, BK XII, CH 3
344b; BK XIV, CH 3, 378a-b; cH8-9 381c:"
CH 12-15 387a-390a; BK XIX, CHI3 S19a
19 AQUINAS: SU1!1ma Theologica, PART I,
AA 1-3 334a-337c; Q114, A3 583b-d
20 AQUINAS: Summa Theologica, PART I-I
85-.87 178b-192d; Q 89, A I 199a-c; Q9
Q109 338a347d, passim;
II-II, Q24, A12 499c-500d
21 DANTE: Divine Comedy, HELL 1a-52d;p
TORY, II [118-133] S5d; XI 68d-70b
22 CHAUCER: Parson's Tale, par 53 5260-5
32 MILTON: Paradise Lost, BK
33 PASCAL: Provincial Letters, 19b-26b; 28
36a-61b; I32a-b; 137a
4e. The prevention and purging of sin:
cation by sacrifice; the sacram
penance; contrition, confession,
solution
OLD TESTAMENT: Exodus, 29:36-37;3:1
Leviticus passim, esp 4-6, 16:5-34, 17:1
20-22, 23:26-32, 26:39-43 / Numbers,
6:9-12; 8:19; 15:22- 29; 16:46-48;19
25:1-13 / Deuteronomy, 21 :1-9 / II
12:7-23-(D) II Kings, 12:7-23 / I
31-5o-(D) III Kings, 8:31-5 / IICh
6:24-42; 7:12--14; 29:21- 24; 33:12- 19
Paralipomenon, 6:24-42; 7:12-14;29
THE GREAT IDEf\S 4ct
22 CHAUCER: Monk,'s Tale 434a-448b
[13,997--14,012] 434a, [14, 189-684] 437b'-44
Parson's J'ale, par 23-29 510b-515b
25 MONTAIGNE: Essavs, 233b-234a; 238b-c
27 SHAKESPEARE: T;oilus and Cressida, ACT
sc III [122-228] 111a-118a / Henry VIll,
III, sc II [35-372] 572c-d
32 MILTON: Paradise Lost, BK I 93a-110b
[27-75] 94a-95a, [84-124] 95b-96a, [622-6
107a-108a; BK II [1-105] 111a-113b; [299-3
117b-119b; BK IV [32- 119] 153a-155a; [5
535] 163b-164a; BK v [600-904] 1880-1
BK IX [99-178] 249b-251a / Sa1nson Ago
[521-54] 351a-b
33 PASCAL: Provincial Letters, 66a-b I Pen
430 245a-247b; 455-460 253b-254b;
259b
36 SWIFT: Gulliver, PART IV, 183b-184a
37 FIELDING: Tom fones, 379c-380a
52 DOSTOEVSKY: Brothers Karamazov, BK IV,
84a; BK V, 130b-135a; BK VI, 168a-c
766
4c. Pride as the principle of sin: the tragic fault
of hybris
OLD TESTAMENT: Numbers, 15:30 / fob, 31:26-
28; 33:16--17; 35:12/ Psahns, 10:1-6; 12:1-5;
101 :5-(D) Psalms, 9:1-6; II :1-5; 100:5 /
Proverbs, 6:16-17; 8:13; 11:2; 14:3; 15:25;
16:18-19; 18:12; 21:4; 29:23/Isaiah,2:II-I7;
10:12-15; 13:11 ;14:4-'-22 esp I 4:11- I7; 16:6-7;
23:9:--(D) Isaias, 2:11-17; 10:12-15; ,13:11;
14:4-22 esp 14:11-17; 23:9 / jeremiah, 48:
26,29-31; 50 :29-32- (D) feremias, 48:26,29-
31; 5:29-32 / Ezekiel, 16:49-5o-(D) .Eze-
chiel, 16:49-50 / Daniel, 5:18-:20 / Hosea, 5:5;
7: 10-(D) Osee, 5:5; 7:10 l Zephaniah, 2:9-
10-(D) Sophonias, 2:9-10
ApOCRYPHA: Tobit, 4:I3-(D) OT, Tobias, 4:14
/ Ecclesiasticus, 10:7:'""18 esp ,10:13; .. 11:3-
31; 13:1; 23:4,8; 32:12-(D) OT, Ecclesi-
asticus, 10:7-22 esp 10:15; 11:32-33; 13:1;
23:5,8; 32 :16
NEW TESTAMENT: Luke, 18:10-14 / Acts, 12:
20-23 / I Timothy, 3:6 /. fames, 4:6-7 / I
Peter, 5:5 / I fohn, 2 :16
4 HOMER: Iliad, BKI3a-9a,c; BK IX 57a-
64a,c
5 AESCHYLUS: Persians 15a-26d esp [739-831]
23a-24a / Seven Against Thebes [375-675]
31b-34b / Prometheus Bound 40a-5Id esp
[1-87] 40a-41a, [944-'193] SOb-SId / Agamem-
non [95-957] 6Ic-62b
5 SOPHOCLES: Oedipus the King 99a-113a,c esp
[863-910] 107b-c / Antigone [100-147] 132a-b /
Ajax 143a-155a,c
6 I-IERODOTUS: History, BK I, 8a-b; BK VII,
217c; BK VIII, 279d-280a
12 EPICTETUS: Discourses, BK III, CH 14 189c-
I90a
18 AUGUSTINE: Confessions, BK III, par 16 17c-d;
BK v, par 3-527c-28c; BK x, par 58-64 86a-
87d; BK XII, par 34-35 107c-108b / City of
God, BK XII, CH 6, 345b-c; BK XIV, CH 9,
384b-385b; CH 13-15 387c-390a; CH 27-28
396c-397d
20 AQUINAS: Summa Theologica, PART I-II, Q77,
A 4 I48b-149a; Q 84, A2 175b-176a; A 4, ANS
and REP 4 I76d-178a
21 .DANTE: Divine Comedy,. HELL, VIII [65]-IX
[1031 11c-13b; XIV [43-72] 20a-b; xxv [1-15]
36b-c; PURGATORY, X-XII 67b-71d
THE GREAT IDEAS
CHAPTER 86: SIN
768
(5. The remorse of conscience andfeelings of guilt:
the psychogenesis and pathological expres-
sion of the sense of sin.)
26 SHAKESPEARE: 2nd Henry VI, ACT III, SC III
55d-56a / Richard III, ACT I, SC IV 114d-
115b; ACT v, SC III [177-206] 145c-d I Titus
Andronicus, ACT v, SC I [73-85] 193a; sc III
[184-19] 198c / Richard II, ACT v, SC VI [30-
s2]3S1c-d / KingJohn, ACT IV, SC II [215-248]
396d-397a / Merchant of Venice, ACT II, SC II
[1-33] 412a-b
27 SHAKESPEARE: Hamlet, ACT II, SC II [616-633]
46c-d; ACT III, SC I [44-54] 47b-c; SC III [36-
72] 53d-54a; sc IV [88-96] 55c; ACT IV, SC V
[16-20] 59d / King Lear, ACT III, SC IV [23-36]
264c / lv1acbeth, ACT II, SC II 291a-292a; ACT
III, SC II 296b-297a; sc IV [60-144] 298b-299b;
ACT V, SC I 306b-307a; sc III [37-46]308a /
Cymbelt"ne, ACT V, SC I [I]-SC II [10] 479a-c;
sc III [63-.83] 480c-d
29 CERVANTES: Don Quixote, PART I, 123a-b
30 BACON: Advancement ofLearning, 96a-c
31 SPINOZA: Ethics, :PART III, PROP 51, SCHOL
411d-412a; PART IV, PROP 53-54 440b-c
32 11ILTON: Comus [170-229] 37a-38b / Paradise
Lost, BK III [167-216] 139a-140a / Samson
Agonistes [590-605] 352b
33 PASCAL: Provincial Letters, 19b-26b; 72a-b;
73b-80b
35 LOCKE : Human Understanding, .. BK I, CH II,
SECT 9 106a-d
36 STERNE: Tristran'l Shandy, 255a-268a esp
261b-262a
37 FIELDING: Tom Jones, 57c-58a; 379c-380c;
398d-399a
40 GIBBON: Decline and Fall, 54d-55a
42 KANT: Practical Reason, 306d-307d; 333a-334a
/ Pref. Metaphysical Elen1ents of Ethics,374c-
379d esp 375b-d, 379b-d / Intro. Metaphysic
of Morals, 389a-b / Judgement, 593a-d
43 MILL: Utilitarianis1n,. 458b-459b
46 HEGEL: Philosophy ojHistory,PARTIII,304c-d;
PART IV, 354a-c
47 GOETHE: Faust, PART I [3544-3619] 86b-88a;
[3776-3834] 92a-93b; 108b-l09b; [445-4612]
110a-114b
49 DARWIN: Descent of Man, 312d-314c esp
313a-b
51 TOLSTOY: War and Peace, BK III, 115d-116a;
BK v, 216b-d; BK VI, 248b-250a; 251a-b; BK
VII, 275a; 301b-d; BK VIII, 320b-323a; BK IX,
370c-372a; 373b-374d; BK x, 406c-410c; 416c-
417b; 46Sc-467a; BK XI, 505a-511b passim, esp
509b-511b; BK XII, 549d-S51c; BK XIV, 598d-
599a; 606b-607a; EPILOGUE II, 689b
52 DOSTOEVSKY: Brothers Karamazov, BK II,
24a-c; BK IV, 95b-109a,c passim.; BK VI, 157b-
164a; BK VIII, 217c-218c; BK XI, 317b-320a;
337a-346a; EPILOGUE, 402a-408a
54 FREUD: Interpretation of Dreams, 247d-248b
, General Introduction, 582a-b / Group Psy-
5 to
chology, 690c.. 691c I Ego and Id,703b-c; 706
707c; 712a-715c / JVar and Death, 7630
/ Civilization and Its Discontents, 792a-7g
esp 792b-794a, 795c-796b, 797c-798c / lM
Introductory Lectutes, 831b; 852a-d
6. Guilt and the punishment of sin
6a. Man's freedom in relation to responsibit.i
and guilt for sin: divine predestinatio
or election
OLD TESTAMENT: Genesis, 3 / Deuteronom
30 :15-20 / Joshua, II :19-20-(D) josue, Il:r
20 / Psalms, 81 :11-I2-(D) Psalms, 80:12-1
Isaiah, 6:8-10; 63:17-(D) Isaias, 6:8-
1
63: 17 / Jeremiah, 46:2 7-28 -(D) Jeremi
46:27-28
ApOCRYPHA: Wisdom ofSolomon, 19:4-(D)
Book of Jisdom, 19:4 / Ecclesiasticus,IS:
20-(D) aT, Ecclesiasticus, 15:11- 21
NEW TESTAMENT: Matthew, 13:13-15 / Lu
22:3-4 / john, 6:64-66; 10:26.....29; 12:37-
13:18- 27 / Acts, 4:27-28; 7:51; 28:25-2 7
Romans, 1:16-32; 9:9-24; II passim / E
sians, 1:.3-12 / II Thessalonians, 2:11-14-(
II Thessalonians, 2 :12-14 / I Peter, 1:1-5
4 HOMER: Iliad, BK VI [342-358] 43c-d
5 AESCHYLUS: Choephoroe 70a-80d esp [2
314] 72d-73b, [885-1076] 78d-80d / Eumeni
81a-91d
5 SOPHOCLES: Oedipus the King 99a-113a c
Oedipus at Colonus 114a-130a,c esp [258-'
116c-d, [939-1015] 123a.. d
5 EURIPIDES: Electra 327a-339a,c esp [II
1359] 337d-339a,c / Orestes 394a-410ct
[478-629] 398d-400b
12 AURELIUS: Meditations, BK; II, SECT II 25
18 AUGUSTINE: City ofGod, BK V, CH 9-102
216c; BK XII, CH 3 343d-344b; cH8 3
347b; BK XIV, CH 11-12 385d-381b; CH
388d-390a; BK XV, CH 1 397b,d-398c;
XXII, CH I 586b,d-587b; CH 30, 617c-618a
19 AQUINAS: Summa Theologica, PART I, Q
AI, ANS IOOd-10Id; Q19, A9116d-117d; Q
A2, REP 4-5 128d-130d; Q 23, A3 134h-1
Q 24, A 3 142d-143c; Q 62, A 3, REP 2 3
320b; A 8, REP 3 323c-324a; Q 113, AI,R
576a-d; PART I-II, Q 6, A 4, REP 3 647b-
Q 24, A 3, REP 3 728c-729c; Q 42, A 3,
802d-803c
20 AQUINAS: Summa Theologica, PART I-II,
A 6 123d-124c; A 10 128a-d; Q 74 128d-l
Q 75, AA 1-2 137d-139b; Q 76, AA 3-4 1
144d; Q 77, AA 6-7 150a-151c; QQ 78-80 1
162d; PART II-II, Q 186, A 10 662b-663b
21 DANTE: Divine Comedy, PURGATORY
[52--114] 77b-78a; XVIII [1-75] 79d-80c;
DISE, I [94-142] 107b-d; IV [64-114] 1
XIX [22-111] 135b-136a;xx [31-148]
138b
25 MONTAIGNE: Essays, 250a
30 BACON: Advancement ofLearning, 17d-l
1 DESCARTES: l'Jeditations, .. IV 89a-93a passim,
esp91b
32 MILTON: Paradise. Lost 93a-333a esp BK. III
[80-134] 137a-138a, [I67-216l139a-140a, [274-
302] 141b-142a, BK IV [505-535] 163b-164a,
BK V [224-245]. 180a-b, [506-543] 186a-I87a,
BK X [615-64] 287b-288b / Samson Agonistes
[23-67] 340a-341a; [373.....419] 347b-348b /
Areopagitica, . 394b-395b
33 PASCAL: Provincial Letters, 19b-26b; 155b-
157b; 158b-159a
35 HUME: Human Understanding, SECT VIII, DIV
. 78-81 485c-487a
42 KANT: judgement, 594d [fn I]
47 GOETHE: Faust, PROLOGUE [296-335] 8a-9a
1 TOLSTOY: War and Peace, EPILOGUE II, 689b
2 DOSTOEVSKY: Brothers Karamazov, BK V,
121a-135a
54 FREUD: Interpretation ofDreams, 246c-247d /
General Introduction, 581d-582b
Collective responsibility for sin: the sins of
the fathers
LD TESTAMENT: Genesis, / Exodus,
20:5-6; 34:6-7 / Numbers, 14:18 / Deuteron-
omy, 5:9-10; 24:16 / II Samuel,
II Kings, 21:1-9 / II Kings, 14:1:-6-(D) IV
Kings, 14 :1-6 / II Chronicles, 25 :4-(D) II
Paralipomenon, 25:41 Psalms, 109:1-16-(D)
Psalms, 108 :1-16 / Jeremiah, 31:29-30-(D)
]eren1ias, 31 :29-30/ EzekJel, 18-(D) Ezechiel,
18
POCRYPHA: Wisdom of Solomon, 3:11-13-(D)
OT, Book of Wisdom, 3:11-13 / Ecclesiasticus,
41 :S-7-(D) aT, Ecclesiasticus, 41 :8-10 /
Baruch, 3:7-8-(D) aT, Baruch, 3:7--8
EW TESTAMENT: Romans, 5:12-19 / I Corn..
thians, 15:2I-22
AESCHYLUS: Seven Against Thebes 27a-39a,c
esp [568.-614] 33b-d, 34b-37d /
Agamemnon 52a-69d / Choephoroe 70a-80d /
EU1nenides 81a-91d
SOPHOCLES: Oedipus the King 99a-l13a,c /
Oedipus atColonus 114a-130a,c / Antigone
131a-142d esp [582-626] 136b-c / Electra 156a-
169a,c
5 EURIPIDES: Phoenician Maidens 378a-393d /
Orestes 394a-410d
6 HERODOTUS: History, BK VI, 203a-b; BK VII,
237d-239a; 246b-c; 246d-247a
THUCYDIDES: Peloponnesian War, BK I, 380a-d
8 AUGUSTINE: City of God, BK XII, CH 21-22
357a-c; BK XIII, CH 3 361a-c; CH 23, 372c..
373c; BK XIV, CH I 376b,d-377a; CH 20, 392b;
BK XVI, CH 27 439a-d; BK XXI, CH 12 571a-c
AQUINAS: Summa Theologica, PART Q 81
162d-167d; Q 87, A8 191d-192d
6 SHAKESPEARE: Henry V, ACT IV, SC I [136-
202] 553a-c; [39-322] 554c-d
2 MILTON: Paradise Lost, BK III [274-302] 141b..
142a
FIELDING: Tom Jones, 20b-d
769
51 TOLSTOY: War and Peace, BKXIV, 606b-607a
52 DosTOEVSKY: Brothers Karamazov,BK IV, 83c-
84a; BK V, 122b-d; BK VI, 149d-150a; 167b-
169c; BK XI, 313c-314d
6c. The temporal punishment of sin: divine
scourges
OLD TESTAMENT: Genesis; 3:9-19; 4:8'-15; 6:1-
7,11-13; 18:20-19:29 / Exodus, 7-12; J4;
22:18'-20,22-24; 32 / Leviticus, 10:1-3;
18:24-30; 20; 24:10-23; 26 / Numbers, 12;
14; 15:32-36; 16; 21 :5-9; 25 / Deuteronomy,
4:20-31;11:16-17; 28:15.-68 ;29:16-29/ Joshua,
5:6; 7-(D) Josue, 5:6; 7 / Judges, 9 / I
Samuel, 3:11-15; 5; 15; 28:3:-20-(D) I Kings,
3:11- 15; 5; IS; 28:3-20 I II Samuel, 6:6-8;
12; 21:1; 24-'-(D) II Kings, 6:6-8; 12; 21:1; 24
/ I Kings, 8:31-53; 9:6'-9; II; 13; 14:7-16;
16:1-13; 21:18-24-(D) III Kings, 8:31-53;
9:6-9;11; 13; / II
Kings, 2:23-24; 5:20-27; 9:1-ld:1I; 17:6-18 :12
-(D) IV Kings, 2:23-24; 5:20-27; 9:1'-'10:11;
17:6--18 :12 / I Chronicles, 10; 13 :9-1 I; 21 - (D)
I Paralipomenon, 10; 13 :9-1 I ; 21 / IIChronicles,
6:24-42; 12; 21 :12-20; 26:16-21; 36-(D) II
Paralipomenon, 6:24-42; 12; 21:12-20; 26:16-
21; 36 / Job passim, esp 4-5,8,11,15:20-35,
18 :1-21, 20 :1-29, 22:1-30, 24 27 :1-23,
32 :1.-36:33 / Psalms, II; 21; 37;;39:10-.11;
89:28-33; 94-(D) Psalms, 10; 20; 36; 38:11'"
12; 88:29-34; 93/ Proverbs, 1:20-33; 2:10-22;
3:33--3.5; 10--3 passim / Eccle-
siastes, 2 :26; 8:11-13 / Isaiah passim, esp I,
2:5-3:26, 5:1-3, 9:13-10 :27, 13:1- 24:23,
28:1-32 :20, 33:7--14, 34:1- 17, 40 :1- 2, 42:13-
25, 43 :22-28, 47:1- 15, 51 :17-23, 63 :1-6, 65 :1-
66:24-(D) Isaias passim, esp I, 2:5-3:26,
5:1-3, 9:13-10:27, 13:1-24:23, 28:1-32 :20,
33 :7-1 4, 34 :1-17, 40 :1--2, 42 :13-25, 43:22- 28,
47: 1- 15, 51:17-2.3, 63: 1- 6, 65:1- 66:24 / jere-
miah passim, esp 1:11-16, 4:1-9:26, II :1-23,
13:9-14:12,15:1-9,16:1-21,17:27-19:13,21 :1-
29:32, 34:1- 22, 44:1-3, 46:I -s2:34-(D)
Jeremias passim, esp 1:11-16,4:1-9:26, II :1-23,
13 :9-14:12, 15 :1-9, 16:1-21, 17:27-19 :13, 21 :1-
29:.32,34:1- 22, 44:1-3, 46:1-52:34 I Lan'len-
tations passim, esp 1:18-22, 3:42, 4:11-14 I
Ezekiel, 3-39 passim-CD) Ezechiel, 3-39 pas-
sim / Daniel, 4; 5:17-3; 9:3-20 / Hosea pas-
sim-(D) Osee passim / Joel passim / Amos
passim / Obadiah-CD) Abdias / jonah, 3-
(D) Jonas, 3 / Micah passim-CD) Micheas
passim / Nahum passim / Habakkuk passim-
(D) Habacuc passim / Zephaniah passim-CD)
Sophonias passim / Zechariah, 9:3-6; II :1-9-
(D) Zacharias, 9:3-6; II :1-9 / Malachi, 2; 4
-CD) Malachias, 2; 4
ApOCRYPHA: Tobit, 3:1-6-(D) aT, Tobias,
3 :1-6 / Judith, 5 :17-18 ; 8:18-25; 9; II :9-19
-(D) OT, Judith, 5:21- 22 ; 8:18-25; 9; 11:9-
19 / Wisd01n of Solomon, 1:7-8,12-16; 2:24;
3:9-19; 5:17-6:9; 10:1-8; 11:9-20; 12; 14:7-31;
THE GREAT IDEAS
7. Grace and good works in relation to salva-
tion from sin
OLD TESTAMENT: Exodus, 34:7-9 / Numbers,
14:18- 20 / I Kings, 8:33-39,46-50-(D) III
Kings, 8:33-39,46-5 / II Chronicles, 6:20-
3,36-39; 7:1 4-(D) II Paralipomenon, 6:20-
3,36-39; 7:14 / Psalms, 32:1-5; 51; 7
8
:3
8
;
85:2; 86:5; 99:8; 103:1-13; 13o-(D) Psalms,
6e. The purifying punishments of Purgatory
OLD TESTAMENT: Isaiah, 4:4-(D) Isaias, 4:4 /
Zechariah, 13:8-9-(D) Zacharias, 13:8-9 /
Alalachi, 3:1-6-(D) Malachias, 3:1-6
ApOCRYPHA: II Maccabees; 12:43-46-(D) aT,
II Machabees, 12:43-46
NEW TESTAMENT: Matthew, 3:11- 12; 12:32 1
Luke, 3 :16-17 / I Corinthians, 3 :10-15
13 VIRGIL: Aeneid, BK VI [724-751] 230b-231a
18 AUGUSTINE: City of God, BK xx, CH 25:-26
554c-S56b; BK XXI, CH 13 571c-572a
20 AQUINAS: Summa Theologica, PART
Q 69, A 2, ANS and REP 2 886c-887d; A 7,
ANS and REP 6891d-893c
21 DANTE: Divine Comedy, PURGATORY 53a-105d
esp I-II 53a-55d, III [13-145] 57a-c, v [85-
129] 59d-60c, IX 65d-67b, X [97]-XI [90] 68b-
69c, XIII 71d-73c, XVII [76-139] 79b-d, XVIII
[76- 145] 80d-81b, XXI [34-75] 85b-d, xxv
[109]-xXVI [90] 92c-93d, XXX-XXXI 99b-102b
23 HOBBES: Leviathan, PART III, 244b-c; PART IV,
250c-251c; 255b-258b
27 SHAKESPEARE: Hamlet, ACT I, SC V [9-22] 37a
41 GIBBON: Decline and Fall, 234b; 520b-c
44 BOSWELL: Johnson, 173d
52 DOSTOEVSKY: Brothers Karamazov, BK XI,
341d-342c
C
"H"A',PTE'R' 86: SIN 771
6e to 7
par 10 498b-502a; par 31:1-5; 50; 77:38; 84:3; 85:5; 9
8
:
8
; 102:1-13;
par 75, 536a;o-par 99 548b; parlOI 549a 129 I Isaiah, 44:
22
; 55:7---(D) Isaias, 44:
22
;
23 HOBBES: Leviathan, PART III, 193d-195d; 55:7/ Jeremiah, 3:
12
; 3
1
:34; 33:
8
; 3
6
:3; 5:20
PART IV, 250c-251b; 253b-255b -(D) Jeremias, 3:
12
; 3
1
:34; 33:
8
; 3
6
:3; 5:20
24 RABELAls:Gargantuaand Pantagruel,BK II, / Daniel, 9:9 I Hosea, 14:1-7-(D):Osee, 14:
2
-
119b-122a 8 / Micah, 7: 18- 20:-(D) Micheas,7:I8-20
26 SHAKESPEARE: Richard III, ACT I, SC IV [42- ApOCRYPHA: Wisdom ofSolomon, 11:23; 12:19-
63] 115a-b (D) aT, Book of Wisdom, II :24; 12:19 /
27 SHAKESPEARE: Macbeth, ACT II, SC III [1-23) Ecclesiasticus, 2:11;16:11;"'14; 18:11-14; 28':2-5
292b -(D) aT, Ecclesiasticus, 2:13; 16:11-15;
31 DESCARTES: Meditations, 69b 18:9-
1
4; 28:2-5
32 MILTON: Paradise Lost,BK I [r]-BK 11[628] NEW TESTAMENT: Matthew, 5:7; 6:12,14-
1
5; 9:
2
-
93b-125a esp BK II [85-92] 113a; BK IV [1-113] 6; 12:31-32; 18:21-35 / Mark, 2:5-
10
; 3:
28
;
152b-155a 4:12; II :25-26 fLuke, I :77-78 ; 6:3
6
-
33 PASCAL: Provincial Letters, 82a 37; 7:37-50; 11:4; 12:10; 18:9-'14; 23:34 I
35 LOCKE: Human Understanding, BK 11,CH XXI, John, 3:16- 17 / Acts, 5:3
1
; 15':I-Ilesp 15:
11
;
SECT 62 194c-d; SECT 72 198a-c; CH XXVIII, 26:18 / Romans, 3-,.8; 9:
1
5-
18
;9:3...,.10:21;
SEcT8230a 11:5-32 / II Corinthians, 5:15-6 :2 / Galatians,
40 GIBBON: Decline and Fall, 188d-189a 2:16-21; 3 :13-14 / Ephesians, 1:1-10;,2:4-9;
41 GIBBON: Decline and Fall, 149c-150c;234a-b 4:32 / Philippians, 2:12-
1
3 /Colossians, 1:13-
44 BOSWELL: ]ohnson, 363a-b 14; 2:13; 3:13 / II Timothy, 1:8-10 / Titus,
48 MELVILLE: Moby Dick, 3b-4a 2:11-14; 3:J-,.8 / Hebrews, 4:.16; 8:1-10:22 I
52 DOSTOEVSKY: Brothers Karamazov, BK I, lOb- farnes, 1:22-27; 2:14-
26
; 5:15,20 I I Peter,
Ita; BK VI, 169c-170b; BK XI, 337a-346a pas- 1:3,13; 2:10; 4:8 / II Peter, 1:3-
11
/I]ohn, 1:9;
sim 2:12; 3:1- 10
18 AUGUSTINE: Confessons, BK II, par 15 12b-c /
City ofGod, BK XIV, CHI 376b,d-377a;cH 15,
388d-389b; CH 20 392a-b;CH 27 396c-397a;
BK XIX, CH 4 511a-513c; BK XXI, CH 12 571a-c;
CH 16 573b-574a; BK XXII, CH 30, 617c-
618c
19 AQUINAS: Summa Theologca, ,PART I, Q 62,
AA 2-4 318d-321b
20 AQUINAS: Summa Theologica, PART I-II, Q 63,
A2, REP 2 64b-65a; Q 109, AA 7-10 344a-347d;
Q III, A2352d-353d
21 DANTE: Divine Comedy, HELL, I-II la-4a; IV
[13-66] 5c-6a;vIII [65]-IX [1031 11c-13b; XXIV
[I-6o] 34d-35b; PURGATORY 53a-10Sd esp I
53a-54c, IV [25-51] 57d:'58a, [85-96] 58b-c,
VII [37-60] 62d-63a, VIII [1-108] 64a-65b, IX
65d-67b, XI [1-36] 68d-69a, xxx [85-145]
100b-d; PARADISE, XXVIII [94-114] 149d-150a;
XXXII [37-84]"155a-c
22 CHAUCER: Troilus and Cressida,BK I, STANZA
144 19b-20a / Second Nun's Tale [15,787-821 ]
467a-b / Parson's Tale 495a-550a esp par 13
504b-505a, par 56, 527b-528a / L' Envoi
550a-b
26 SHAKESPEARE: Henry V, ACT IV, sc 1[309-
322] 554c-d
32 MILTON: Sonnets, XIV 66a I Paradise Lost, BK
II [1028-133] 133b; BK III [56-415] 136b-144b
esp [13-134] 138a, [227-238] 140b; BK X [1-84]
274b-276a; [29-223] 279a; [146-114] 297a-
298b; BK XI [1-21] 299a-b; [251-262] 304b-
305a; BK XII [411-551] 328a-331a esp [421-
427] 328b, [543-551] 331a; [574-65] 331b-
332a
33 PASCAL: Provincial Letters, 1a-13a; 15a-b; 19b-
26b; 29b-34b; 65a-b; 78b-80b; 155b-157b;
158b-159a
37 FIELDING: T01n Jones, 20b-21a
38 MONTESQUIEU: Spirit ofLaws, BK XII,8Sd-
40 GIBBON: Decline and Fall, 180b; 188b-c; 19
200a; 302d-303c;452b-d
41 GIBBON: Decline ood Fall, 93c-94c passim
44 BOSWELL: Johnson, 314c-315b
48 MELVILLE: MobyDick, 30a-36b
51 TOLSTOY: War and Peace, BK xlv,606b-60
52 DOSTOEVSKY: Brothers Karamazov, BI<. 'I
30b-32a
6d. The eternal punishment of sin: the, e\l;
lasting perdition of the unrepentant
Hell
OLD TESTAMENT: Psalms, 9:16-17-(D) Psa
9:17-18 / Proverbs, 7:6-27; II :31 / Is
33:10- 14; Isaias, 33:10-14; 66-
Daniel, 12:2
ApOCRYPHA: Judith, 16:17-(D) OT, J
16:20-21 / Wisdom of Solomon, 4:16- 20;
14-(D) aT, Book of Wisdom, 4:16-20;
Is/Ecclesiasticus, 7:16-17; 12:6; 18:22
21 :9-lo-(D) aT" Ecclesiasticus'7:17
12:4; 18:22,24; 21:10-11
NEW TESTAMENT: Matthew, 3:7-12; 5:22,29
8:12; 10:14-15,28; 11:20-24; 13:41-42,49
18 :7-9; 25 :31-46 esp 25 :41, 25 :46 / 'M
3:29; 16:16/ Luke, 12:5;16:19-
John, 15:6 / Romans, 6:23; 7:5/ I Corinthi
6:9-11 ; 7:9; 15:55-.56 I Galatians, 6:8 I
Thessalonians, I :7-9 I llebrews, 10:26-3
James, 5:1-6 / I Peter, 4:18 / Jude, 6-1
Revelation, 2:20-23; 14:9-11; 19:17-20
21 Apocalypse, 2:20-23; 14:9
19:17--20:15; 21:8
4 HOMER: Odyssey, BK XI [568...,.600] 248d-2
5 ARISTOPHANES: Frogs [143-153] 565d-566
12 LUCRETIUS: Nature of Things, BK III
1023] 42d-43b
18 AUGUSTINE: City of God, BK XIII, CH 23
361a; CH 12 365d-366a; CH 14-'-15 366b-d
23, 372b-d; BK XIV, CH I 376b,d-377a; c
388d-390a; BK xv, CH I 397b,d-398c;BK
CH 13 519a-520a; CH 28 S29d-530a,c;BK
CH 15 543d-544b; BK XXI 560a-586a,c
CH 1-3 560a-562a, CH 9-10 568d-570b,c
571c-572a, CH 17 574a-b, CH 23 576c-57
19 AQUINAS: Summa Theologica, PART I, Q
A3, REP 2 42c-43b; Q21, A4, REP 1 126c-l
Q63, A8, ANS 332c-333b
20 AQUINAS: Summa Theologica, PART I-II,
AA 3-5 187b-189c; PART III SUPPL, Q 70
897d-900d; Q 87, AI, REP 4 997b-998c;
97-991066a-1085a,c
21 DANTE:, Divine Comedy, HELL la-52d es
4a-5b, V[I-51] 7a-c, VI [94-115] 9b-c, VII [
130] IOc-d, XI 15a-16b, XIV [16-72] 19c-
XXVII [55-136] 40a-41b, XXVIII [112-142]
43a, XXXIII [91-15] 50c-51a; PARADISE
[10-12] 128c
22 CHAUCER: Friar's Tale 278a-284a /
Tale [14,05-020] 434a-b / Parson's Tale,
(6. Guilt andthe punishm?nt of sin. 6c. The tem-
poral punishment of sin: divine scourges.)
15:18'-16:19; 17; Book
of Wisdom, 1:7-8,12-16; 2:24; 3:9-19; 5:17-
6:9;10:1-8; 12; 14:7-31;15:18-16:19;
17; 18:10-19:20 / Ecclesiasticus, 5:2-7; 10:13-
16; II :26; 23:18-26; 27:25-28:6;
39:27-"30-(D) aT, Ecclesiasticus,s :2-7;
10:13-16; 11:28; 16:6-13; 23:25-36; 27:25-
28:6;39:32-36/ Baruch, 1-5 passim-CD) aT,
Baruch, 1-5 passim / I Maccabees, 2:62-63;
6:1--16......... (D) aT, 1 Machabees, 2:62-'-63; 6:1-
16 / II Maccabees, 6:12-17; 7:31-38; 9; 10:4;
12:40-42-(D) aT, IlMachabees, 6:'12-17;
7:31-38; 9; 10:4;12:4-42
NEW TESTAMENT: Acts, 12:20-23; 13:4-12 / I
Corinthians, 11 :32 / Revelation, 8'-9; II; 16-18
-(D) Apocalypse, 16-18
5 AESCHYLUS: ,Persians 15a-26d / Seven Against
Thebes 27a-39a,c / Prometheus Bound 40a-51d
/ / Choephoroe '70a-80d
/ Eumenides 81a-91d
5 SOPHOCLES: Oedipus, the King 99a-113a,c /
OedipusatColonus 114a-130a,c / Antigone
131a-142d esp [582-626] 136b-c / Ajax 143a-
15Sa,c
5 EURIPIDES: Electra 327a-339a,c / Bacchantes
340a-352a,c / Orestes 394a-410d
6 HERODOTUS: History, BKI, 4d; BK II, 70d-71a;
BK I11,9Sc-d; 103b-d;:t3K IV, 159d; BK VI,
199c-d; 20Ib--c; 201d-202c; 203a... b; BK VII,
217c; 237d-239a; BK VIII,
279d-280a; 283d
12 LUCRETIUS: Nature of Things, BK III [978-
1023] 42d-43b; BK VI [379T422] 85b-d
14 PLUTARCH: Camillus, 107b-d
18 AUGUSTINE: Confessions, BK III, par .5 14b /
City of God, BK XIX, CH IS 521a-c; BK XXI,
CH 13-14, 571d-572c / Christian Doctrine, BK
II, CH 23 648a--c
20 AQUINAS: Summa Theologica, PART I...,.II, Q 79,
AA 3-4158a-159c;Q 87, A 4 188b-d
21 DANTE: Divine Comedy, PURGATORY, III [103-
1451 57a-c; v [85-129] S9d-60c; xx [34-96]
83c-84a; XXIII [85-111] 89a-b; XXXIII [34-78]
104c-l05a; PARADISE, XVII [46-99] 132c-133a;
XVIII [115-136] 134d-135a; XXI [121]-XXII
[18] 139c-d; XXVII [1-66] 147b-148a; [121-148]
148c-d
22 CHAUCER: Physician's Tale [12,21 I-220] 370b-
371a / Pardoner's Tale 374a-382b / Monk's
Tale [14,149-684] 437a-447a
23 HOBBES: Leviathan, PART II, 160c-161a; 163d-
164a
30 BACON: New Atlantis, 204d-205b
32 MILTON: Paradise Lost, BK XII [101-120] 321b
/ Samson Agonistes [667-709] 354a-355a;
[1156-1177] 364b-365a; [1669-177] 376a-b
33 PASCAL: Provincial Letters, 139a-140a
35 LOCKE: Toleration, la-2c; 5c-6a; 14a-15a
36 STERNE: Tristram Shandy, 282a-287b
770
ADDITIONAL READINGS
eROSs2REFERENCES
773
LEIBNITZ. Discourse on Metaphysics, XXX-XXXII
BOSSUET. Traite de fa concupiscence
CLARKE. An Inquiry into the Cause and Origin ofEvil
LAW. A Serious Call to a Devout and Holy Life
J. EDWARDS. The Great Christian Doctrine ofOriginal
Sin Defended
VOLTAIRE. "Conscience," Sin," in A
Philosophical Dictionary
COLERIDGE. The Rime ofthe Ancient Mariner
SCHOPENHAUER. The World as Will and Idea, VOL I,
BK IV (65)
J. H. NEWMAN. Lectures on the Doctrine ofJustifi-
cation
WHEWELL. The Elements of Morality, BK II, CH 13-
17
KIERKEGAARD. The Concept ofDread
--. The Sickness Unto Death, SECT II
HAWTHORNE. The Scarlet Letter
BAUDELAIRE. Flowers of Evil
FLAUBERT. The Temptation of Saint Anthony
NIETZSCHE. The Genealogy of Morals, II
FRAZER. The Golden Bough, PART II; PART VI; PART
VII, CH 4-7
ROYCE. Studies of Good and Evil
PEGUY. Men and Saints (Mortal Sin, and Leprosy)
TENNANT. The Concept of Sin
JOYCE. A Portrait ofthe Artist as a YoungMan
O'NEILL. Mourning Becomes Electra
TSANOFF. The Nature of Evil
NIEBUHR. The Nature and Destiny of Man, VOL I
C. S. LEWIS. The Screwtape Letters
---. Perelandra
CHAPTER 86: SIN
ANSELM OF CANTERBURY. Cur Deus Homo?
...---. De Conceptu Virginali et Originali Peccato
ABAILARD. Ethics (Scito Teipsu1n)
MAIMONIDES. The Guidefor the Perplexed, PART III,
CII 40 -41
FRANCIS OF ASSISI. The Rules
BONAVENTURA. Breviloquium, PART III, V
BACON. Opus Majus, PART VII
LBERTUS MAGNUS. SU1nma Theologiae, PART I,
Q 26, MEMB I, ART 2 (2)
LANGLAND. Piers Plowman
ALBa. The Book of Principles (Sefer ha-1kkarim) ,
BK IV, CH 5-6
[HOMAS AKEMPIS. The Imitation of Christ, BK 1
IGNATIUS OF LOYOLA. Spiritual Exercises
LUTHER. A Treatise on Christian Liberty
.......-. The Schmalkald Articles, PART III
. Table Talk _
ALVIN. Institutes of the Christian Religion, BK II,
CH 1-3, 6-1 7
. Commentaries on the Ept"stle ofPaul the Apostle
to the Romans, CH 5 (12)
AREZ. Disputationes Metaphysicae, XI (1":"3), XIX
(7) rr' 1-' if
ARLOWE. The .1 ragtca HIstory 0 Doctor Faustus
AXTER. The Saints' Everlasting Rest
TAYLOR. Of Living
. Of Holy Dying
ACINE. Phedre
ALEBRANCHE. De la recherche de la verite, BK II (I),
CH 7 (5)
NYAN. Pilgrim's Progress
II.
Pirke Aboth (Sayings of the Fathers), CH 4 (5)
BENEDICT OF NURSIA. The Rule
GREGORY THE GREAT. Morals, BK XXXI
SAADIA GAON. The Book of Beliefs and Opinio
TREATISE IV-V
THE GREAT IDEAS
46 HEGEL: Philosophy ofHistory, PART IV, 332
333a; 349cd; 354a-c; 362a
47 GOETHE: Faust, PARTII [11,934-941] 290b
52 DOSTOEVSKY: Brothers Karamazov, BK. VI
164a-169c; BK
53 JAMES: Psychology, 200b
1.
Listed below are works not included in Great Books ofthe Western World, but relevant to the
ideaand topics with which this chapter deals. These works are divided into two g,roups:
1. Works by authors represented in this collection.
II. Works by authors not represented in this collection.
For the date, place, and other facts concerning the publication of the works cited, consult
the Bibliography of Additional Readings which follows the last chapter of The Great Ideas.
HOBBEs. Philosophical Rudiments Concerning Govern
11zent and Society, CH 14
--. The Elements of Law, Natural and Politic
PART I, CH 7
SPINOZA. Correspondence, XIX, XXI
W. JAMES. The Varieties of Religious ExperienCi
LECT VI-VII
FREUD. Totem and Taboo
--. The Future ofan Illusion
772
(7. Grace and good works in relation to salvation
from sin.)
37 FIELDING: Tom fones, 38d
41 GIBBON: Decline and Fall, 233d-234b; 334b-c
44 BOSWELL: johnson, 295b
For: The meaning of sin, and for discussions bearing on the difference of sin from crime and vice,
see LAW 3a-3h, 6e-6e(3); PUNISHMENT 3b, Sb; RELIGION 2; VIRTUE AND VICEI, 8a-8b.
Discussions relevant to doctrine of original sin, see ANGEL sa; GOOD AND EVIL 3; MAN
9b-9b(2); VIRTUE AND VICE 8a; WILL 7e(I); and for the conditions of man's atonement for
and remission from original sin, see GOD 9C, ge; RELIGION 2C.
The causes and consequences of actual or personal sin, see GOOD AND EVIL 3f ; VIRTUE AND
VICE 8b; WILL 8b(I).
The conditions _of man's salvation from sin, and the issue concerning grace and good \vorks,
see GOD 7d; LIBERTY SC;NATURE 6b; PUNISHMENT sc; VIRTUE AND VICE 8b.
The nature of sanctity and heroic virtue, see PLEASURE AND PAIN 7h; RELIGION 3d; TEM-
PERANCE 6a; VIRTUE AND VICE 8f-"-8g.
Other considerations of man's freedom and responsibility for sin -in relation to divine pre
destination, see FATE 4; GOD 7f ; LIBERTY sa-sb; PUNISHMENT 2a; WILL Sb(4), 7e(2
Other discussions of the divine punishment of sin, both telnporal and eternal, see ETERNI
4d ; GOD si; fIAPPINESS 7c(3); IMM:ORTALITYsd-se; PUNISHMENT 2,sd-se(2); VIRTU
AND VICE 8c.
Treatments of the sense of sin in relation to duty, honor, conscience, and abnormal feelings
of guilt, see DUTY 4-4b; HONOR 2a;PUNISHMENT SC, 6.
PLUTARCH. "Of the Love of Wealth," in Moralia
AUGUSTINE. On Free Will, BK III, CH 14
--. On Baptism, Against the Donatists
--. Reply to Faustus, BK XXII (27)
--. On the Merits and Re1nissions of Sins
---. On the Grace of Christ and on Original Sin
--. Against Two Letters ofthe Pelagians, BK IV, CH 7
--. Of Marriage and Concupiscence, BK II (xxiv)
AQUINAS. Summa Contra Gentiles, BK III, CH 139-
162; BK IV,CH 50-52
--. Quaestiones Disputatae, De Veritate, Q 17;
De Malo, QQ 2-5, 7-15
--. Summa Theologica, PART II-II,QQ 161-165
F. BACON. "Of Envy," in Essays