§21#2FOBT. dixit: Haec nos dicimus, quod a contraria natura anima cogatur delinquere: cui non uis esse radicem nisi hoc tantum, quod in nobis malum uersatur, cum constet exceptis nostris corporibus mala in omni mundo uersari.
Fortunatus said: "We say these things, that the soul is forced to transgress by a contrary nature; to which you do not wish there to be any root except this only, that evil is active in us, although it is clear that, apart from our bodies, evils are active in the whole world.
non ista, quae in corporibus solum habemus sed quae in toto mundo uersantur et nominibus ualent bona, mala radix habet.
The evil root holds not only those things which we have in our bodies alone, but those which are active in the whole world and are called good in name.
nam dixit dignatio tua, quod haec sit radix malorum, cupiditas. quae in nostris corporibus uersatur, cum quando non est cupiditas mali ex nostris corporibus, ex principali illa contraria natura uersatur in toto mundo.
For your Reverence said that this root of evils is covetousness, which is active in our bodies; but when there is no covetousness of evil from our bodies, it is active in the whole world from that principal contrary nature.
apostolus etenim id nominauit radicem esse malorum cupiditatem, non unum malum, quam dixisti radicem omnium malorum.
For the Apostle indeed named covetousness as a root of evils, not a single evil, which you called the root of all evils.
cupiditas uero non uno modo intellegitur, quam dixisti radicem omnium malorum, quasi quae in cordibus nostris solum uersetur, cum constet hoc quod in nobis uersatur malum, ex auctore malo descendere et portiunculam esse mali hanc radicem, quam tu esse dicis, ut non sit ipsa radix, sed sit portiuncula mali, eius mali. quod ubique uersatur.
Indeed, covetousness is not understood in only one way, which you called the root of all evils, as if it were active only in our hearts, since it is clear that this evil which is active in us descends from an evil author, and that this root, which you say exists, is a small portion of evil, so that it is not the root itself, but a small portion of evil, of that evil which is active everywhere.
quam radicem et arborem malam dominus noster appellauit numquam fructus bonos adferentem, quam non plantauit pater suus, ac merito eradicari et in ignem mitti.
Which root and evil tree our Lord called one that never brings forth good fruit, which His Father did not plant, and which deservedly is to be rooted up and cast into the fire.
nam quod dicis contrariae naturae peccatum debere inputari, illa natura mali est; et id esse peccatum animae, si post: commonitionem saluatoris nostri et sanam doctrinam eius a contraria et inimica sui stirpe se segregauerit anima, et purioribus se adornans anima; aliter non posse substantiae suae reddi.
For as to what you say, that sin ought to be imputed to the contrary nature, that is the nature of evil; and that this is the sin of the soul, if, after the admonition of our Savior and His sound doctrine, the soul does not segregate itself from its contrary and hostile stock, and adorn itself with purer things; otherwise it cannot be restored to its own substance.
dictum est enim: si non uenissem et locutus eis fuissem, peccatum non haberent. nunc uero quia ueni et locutus sum et noluerunt mihi credere. ueniam de peccato non habebunt. unde paret recte esse paenitentiam datam post aduentum saluatoris et post hanc scientiam rerum, qua possit anima acsi diuino fonte lota de sordibus et uitiis tam mundi totius quam corporum, in quibus eadem anima uersatur, regno dei, unde progressa est, repraesentari.
For it was said: 'If I had not come and spoken to them, they would not have sin; but now, because I came and spoke and they did not want to believe me, they will have no excuse for their sin.' Whence it appears that repentance was rightly given after the coming of the Savior and after this knowledge of things, by which the soul, as if washed in a divine fountain from the filth and vices both of the whole world and of the bodies in which the same soul is active, can be presented to the kingdom of God, whence it proceeded.
nam dictum est ab apostolo, quod prudentia carnis inimica sit deo: legi enim dei non est subiecta, nec enim potest. paret ergo his rebus, quod anima bona factione illius, quae legi dei non est subiecta, peccare uidetur, non sua sponte.
For it was said by the Apostle that 'the wisdom of the flesh is hostile to God; for it is not subject to the law of God, nor indeed can it be.' It appears therefore from these things that the soul seems to sin by the action of that which is not subject to the law of God, not of its own accord.
namque idem sequitur, quod caro concupiscit aduersus spiritum et spiritus aduersus carnem. ut non quaecumque uultis, illa faciatis. dicit iterum: uideo aliam legem in membris meis repugnantem legi mentis meae et captiuum me ducentem in legem peccati et mortis.
For the same follows, that 'the flesh lusts against the spirit, and the spirit against the flesh, so that you do not do the things that you would.' He says again: 'I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin and of death. O wretched man that I am!
ergo miser ego homo, quis me liberabit de corpore mortis huius nisi gratia dei per dominum nostrum Iesum Christum, per quem mihi mundus crucifixus est et ego mundo?
Who shall deliver me from the body of this death, if not the grace of God through our Lord Jesus Christ, through whom the world is crucified to me, and I to the world?'"