11For He who said, “DO NOT COMMIT ADULTERY,” also said, “DO NOT COMMIT MURDER.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged by the law of liberty. 13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment. Faith and Works 14What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15If a brother or sister is without clothing and in need of daily food, 16and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 17Even so faith, if it has no works, is dead, being by itself. 18But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” 19You believe that God is one. You do well; the demons also believe, and shudder. 20But are you willing to recognize, you foolish fellow, that faith without works is useless? 21Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. 24You see that a man is justified by works and not by faith alone. 25In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26For just as the body without the spirit is dead, so also faith without works is dead.
New American Standard Bible (©1995)
For He who said, "DO NOT COMMIT ADULTERY," also said, "DO NOT COMMIT MURDER." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law.GOD'S WORD® Translation (©1995)
After all, the one who said, "Never commit adultery," is the same one who said, "Never murder." If you do not commit adultery but you murder, you become a person who disobeys God's laws. King James Bible
For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. Douay-Rheims Bible
For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law. Darby Bible Translation
For he who said, Thou shalt not commit adultery, said also, Thou shalt not kill. Now if thou dost not commit adultery, but killest, thou art become transgressor of the law. English Revised Version
For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. Webster's Bible Translation
For he that said, Do not commit adultery; said also, Do not kill. Now if thou committest no adultery, yet if thou killest, thou art become a transgressor of the law. Weymouth New Testament
For He who said, "Do not commit adultery," also said, "Do not commit murder," and if you are a murderer, although not an adulterer, you have become an offender against the Law. World English Bible
For he who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. Young's Literal Translation
for He who is saying, 'Thou mayest not commit adultery,' said also, 'Thou mayest do no murder;' and if thou shalt not commit adultery, and shalt commit murder, thou hast become a transgressor of law;
Exodus 20:13 "You shall not murder.
Exodus 20:14 "You shall not commit adultery.
Deuteronomy 5:17 'You shall not murder.
Deuteronomy 5:18 'You shall not commit adultery.
Matthew Henry's Whole Bible Commentary Verses 8-13 The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col. 1:28, Warning every man, and teaching every man. And here, I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, v. 8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, etc. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for, II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, v. 9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev. 19:15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds, III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, v. 10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (v. 11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal. 3:10. IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, v. 12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (v. 13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy. Calvin's Commentary 8 If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: 8 Si legem quidem regiam perfectis juxta scripturum, Diliges proximum tuum sicut te ipsum, bene facitis. (Leviticus 19:18; Matthew 22:39; Mark 12:31; Romans 13:9; Galatians 5:14.) 9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. 9 Sin personam respicitis, peccatum committis, et redarguimini a lege veluti transgressores. (Leviticus 19:15; Deuteronomy 1:17, 19.) 10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 10 Quisquis enim totam legem servaverit, offenderit autem in uno, factus est omnium reus. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 11 Nam qui dixit, Ne moecheris, dixit etiam, Ne occidas. Quod si non fueris moechatus, occideris tamen, factus es transgressor legis. Now follows a plainer declaration; for he expressly points out the cause of the last reproof, for they were officiously attentive to the rich, not from love, but on the contrary, from a vain desire of attaining their favor: And it is in anticipation, by which he obviated an excuse on the other side; for they might have objected and said, that he ought not to be blamed, who humbly submiteth himself to the unworthy. James, indeed, concedes that this is true, but he shews that it was falsely pretended by them, because they shewed this submission of homage, not from love to their neighbors, but from respect of persons.
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Adulterer Adultery Although Broken Commit Committest Death Kill Killest Law Married Murder Murderer Offender Transgressor Untrue New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: a adultery also become but commit Do For have he If law lawbreaker murder not Now of said the transgressor who you Bible Browser | |
Fruitless Faith
"Even so faith, if it hath not works, is dead, being alone."--James 2:17. WHATEVER the statement of James may be, it could never have been his intention to contradict the gospel. It could never be possible that the Holy Spirit would say one thing in one place, and another in another. Statements of Paul and of James must be reconciled, and if they were not, I would be prepared sooner to throw overboard the statement of James than that of Paul. Luther did so, I think, most unjustifiably. If you ask …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her …
Various—The Sermons And Addresses At The Seabury Centenary Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from …
John Flavel—Christ Altogether Lovely The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church. …
Leonard Woolsey Bacon—A History of American Christianity The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns …
Leonard Woolsey Bacon—A History of American Christianity Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap. …
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia …
Philip Schaff—History of the Christian Church, Volume I The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited …
Philip Schaff—History of the Christian Church, Volume I Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was …
J. E. Hutton—History of the Moravian Church Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James …
Charles S. Nutter—Hymn Writers of the Church Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of …
Aquinas—Nature and Grace Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present …
Aquinas—Nature and Grace Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that …
Aquinas—Nature and Grace Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil. …
Aquinas—Nature and Grace Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead …
Aquinas—Nature and Grace The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell, …
McAfee—Study of the King James Bible Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite …
Saint Thomas Aquinas—Summa Theologica Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science, …
Saint Thomas Aquinas—Summa Theologica Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already …
Saint Thomas Aquinas—Summa Theologica Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy …
Saint Thomas Aquinas—Summa Theologica Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom. …
Saint Thomas Aquinas—Summa Theologica Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech. …
Saint Thomas Aquinas—Summa Theologica Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded …
Saint Thomas Aquinas—Summa Theologica Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift …
Saint Thomas Aquinas—Summa Theologica |
