Leithart
Cicero says, justice is rendering to each man his due, and Pelagius agrees. Paul says, justice is God’s giving ungodly sinners eternal life, and Augustine follows Paul.
Remigius of Auxerre noted the contrast: “Mea iustitia est malum pro malo reddere. Tu solus iustus, quam circa nos ostendisti, reddens bonum pro malo, qua de impio facis bonum.”
Yet, by the twelfth century, theologians were quoting the Ciceronian definition and attributing it to Augustine, and Biel inserts a Ciceronian justice in his divine pactum.
Give Augustine and Anselm their due: Yet, we may ask if the church yet grasped just how radically justice is transformed by the gospel.
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