Injustice, Lawlessness, and the Two Ways of God

This is a falsehood; for the Trinity possesses goodness essentially. Humans possess the good and the just and virtue through participation in the Trinity. Even if they themselves turn away, it exists. It exists in God, from which they have the capacity to be excellent. But evil, if it is not active, does not exist at all.

For this reason, many scriptures teach that it does not exist; from which we conclude that there are no two opposing principles in essence, and that people are not inherently evil as many heterodox people also desire, claiming that no one will choose either good or evil. Much that is absurd and impious follows from this. See: if all existing things are such by construction, and the wicked are so in essence, all legislation passes away; for the law cannot make the good, nor the evil good. And if the law passes away, all exhortation, ouragement, all counsel passes away, and the reason of man is entirely refuted; for he who does not have choice and will is not rational. And the coming of the Savior is superfluous. Does he make the good? It is such from itself. But does he make the evil good? It of a nature to receive the participation of good. Therefore, the one sinning sins in vain.

For it is written in another psalm concerning that great one, the devil, the cause of all evil: 'Break the arm of the sinner and the wicked' (Ps 74:6). We have said many times that the names lying against the opposing power are names of choice; for indeed, 'devil' is said, he is named 'Satan', which is 'the adversary', 'sinner'; and this name is a name of choice. And with the article, it is even more so itself: 'Behold, I have given you to tread upon serpents and scorpions and over all the power' (Lk 10:19)—not of an enemy, but 'of the enemy'. And: 'Save us' (Mt 6:13)—not from an evil thing, but 'from the evil one'. And here: 'Break the arm of the sinner and the wicked' (Ps 74:6). Then it brings forth: 'His sin shall be sought, and it shall not be found through it.' Because of its own nature, it is not found. His sin is sometimes sought and is not found, not existing anywhere, not having moved to another place, but because of itself it is not found, since it does not have being by itself.

Unless in the one acting. And furthermore: 'and injustice lied about itself' (Ps 25:11). Here, to lie, we say in this way, as we often say the earth lies. Injustice therefore lies about itself, so as to no longer exist. It lied about itself because of its own nature. Thus, those who act lawlessly do so for no reason, not to gain something, but rather to be harmed. 'Make known to me your ways, O Lord' (Ps 25:4), those who act lawlessly without having experienced the law.

Now, concerning the written word, regarding the law according to teaching, I say: for those not having received this are called lawless, as also in: 'blessed are those whose iniquities are forgiven' (Ps 32:1). But sin after the law is not called simply lawlessness, but transgression: 'transgressions ensnare a man, and each one is constricted by the bands of his own sins' (Prov 5:22). 'Nor do the lawless persist before your eyes' (Ps 139:7). The lawless person never becomes an addition to God. Under the eyes of God, he does not become so except in a different way according to the word of providence. But according to the command of the diligent, they do not persist. They do not persist in the same way as the righteous, concerning whom it is said: 'the eyes of the Lord are upon the righteous' (Ps 34:15). Therefore, by saying 'they do not persist', he shows that they once were, when they were guarding the law, but when they have become transgressors of it, then they have been cast out from the eyes of God.

'Make known to me your ways, O Lord, and teach me your paths. Lead me into your truth' (Ps 25:4-5). The ways of God are said to be twofold: either those leading toward Him, or those which He Himself walks, proceeding through all things, as is necessary according to the word of providence or according to benefiting and being in His receptive ones. For he says: 'I will dwell in them and walk about' (Ps 15:2). But he who walks about has paths, which He Himself walks. Thus, we call the ways of God either those leading toward Him—and these are the virtues—or those which He Himself treads according to His providence and judgment and administration and gift. It is therefore necessary to know the ways of God by Him making them known. 'And teach me your paths' (Ps 25:4). That is, those which those hurrying toward You tread, or those which You tread, proceeding through the works of Your grace. If there are even more to say: you know that before teaching, something must be known; for from pre-known things come understandings and scientific proofs. Both...