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164 results for "augustines"

1. Hebrew Bible, Exodus, 4.11, 20.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, enchir. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 176, 182

4.11. וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃

4.11. And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD? 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;

2. Hebrew Bible, Genesis, 2.17, 3.17-3.19, 17.4, 25.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, tract. ev. jo. •augustine’s works, civ. •augustine’s works, c. jul. •augustine’s works, doctr. chr. •augustine’s works, retract. vii Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 122, 193, 194, 195, 243

2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 17.4. אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ 25.2. וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃ 25.2. וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃

2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ 17.4. ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations. 25.2. And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3. Hebrew Bible, Job, 1.1, 8.1-8.7, 14.1-14.5, 40.1-40.2, 42.5-42.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, c. mend. •augustine’s works, catech. rud. •augustine’s works, conf. •augustine’s works, doctr. chr. •augustine’s works, enchir. •augustine’s works, retract. vii •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. cresc. •augustine’s works, c. ep. man. fund. •augustine’s works, civ. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 119, 123, 127, 128, 147, 148, 160, 166, 180, 244, 248, 251, 263, 265

1.1. הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃ 1.1. אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃ 14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 14.2. תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ׃ 14.2. כְּצִיץ יָצָא וַיִּמָּל וַיִּבְרַח כַּצֵּל וְלֹא יַעֲמוֹד׃ 14.3. אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ׃ 14.4. מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃ 14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃ 42.5. לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.8. וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.9. וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃ 42.11. וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו [אַחְיוֹתָיו] וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃ 42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃ 42.13. וַיְהִי־לוֹ שִׁבְעָנָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 42.14. וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃ 42.16. וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃ 42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃

1.1. THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil. 14.1. Man that is born of a woman Is of few days, and full of trouble. 14.2. He cometh forth like a flower, and withereth; He fleeth also as a shadow, and continueth not. 14.3. And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee? 14.4. Who can bring a clean thing out of an unclean? not one. 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass; 42.5. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee; 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes. 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath. 42.8. Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’ 42.9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them; and the LORD accepted Job. 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before. 42.11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold. 42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. . 42.13. He had also seven sons and three daughters. 42.14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren. 42.16. And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations. 42.17. So Job died, being old and full of days.

4. Hebrew Bible, Leviticus, 12.1-12.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 72

12.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 12.4. וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃ 12.5. וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃ 12.6. וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃ 12.7. וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃ 12.8. וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃

12.1. And the LORD spoke unto Moses, saying: 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. 12.3. And in the eighth day the flesh of his foreskin shall be circumcised. 12.4. And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled. 12.5. But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days. 12.6. And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest. 12.7. And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female. 12.8. And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.

5. Hebrew Bible, Malachi, 1.1-1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, bon. conj. •augustine’s works, c. litt. petil. •augustine’s works, doctr. chr. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118, 122

1.1. מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃ 1.1. מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃ 1.2. אָהַבְתִּי אֶתְכֶם אָמַר יְהוָה וַאֲמַרְתֶּם בַּמָּה אֲהַבְתָּנוּ הֲלוֹא־אָח עֵשָׂו לְיַעֲקֹב נְאֻם־יְהוָה וָאֹהַב אֶת־יַעֲקֹב׃

1.1. The burden of the word of the LORD to Israel by Malachi. 1.2. I have loved you, saith the LORD. Yet ye say: ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? Saith the LORD; Yet I loved Jacob;

6. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, acad. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, c. mend. •augustine’s works, civ. •augustine’s works, conf. •augustine’s works, corrept. •augustine’s works, doctr. chr. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. adim. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 161, 181, 184, 187, 197, 198, 199, 200, 251, 252, 254, 265, 283, 285, 295, 297

8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃

8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD.

7. Hebrew Bible, Psalms, 34.18, 35.12, 37.4, 37.23, 51.5, 51.7, 57.4, 58.3, 77.11, 110.3, 115.3, 118.28, 148.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 101, 119, 126, 127, 128, 130, 133, 147, 148, 149, 160, 161, 166, 176, 178, 184, 207, 244, 246, 251, 264, 265

34.18. צָעֲקוּ וַיהוָה שָׁמֵעַ וּמִכָּל־צָרוֹתָם הִצִּילָם׃ 37.23. מֵיְהוָה מִצְעֲדֵי־גֶבֶר כּוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 57.4. יִשְׁלַח מִשָּׁמַיִם וְיוֹשִׁיעֵנִי חֵרֵף שֹׁאֲפִי סֶלָה יִשְׁלַח אֱלֹהִים חַסְדּוֹ וַאֲמִתּוֹ׃ 58.3. אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃ 77.11. וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃ 110.3. עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ בְּהַדְרֵי־קֹדֶשׁ מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶיךָ׃ 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ 118.28. אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃ 148.7. הַלְלוּ אֶת־יְהוָה מִן־הָאָרֶץ תַּנִּינִים וְכָל־תְּהֹמוֹת׃

34.18. They cried, and the LORD heard, And delivered them out of all their troubles. 37.23. It is of the LORD that a man's goings are established; and He delighted in his way. 51.5. For I know my transgressions; And my sin is ever before me. 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 57.4. He will send from heaven, and save me, when he that would swallow me up taunteth, Selah; God shall send forth His mercy and His truth. 58.3. Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands. 77.11. And I say 'This is my weakness, That the right hand of the Most High could change. 110.3. Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, Thine is the dew of thy youth. 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done. 118.28. Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee. 148.7. Praise the LORD from the earth, Ye sea-monsters, and all deeps;

8. Hebrew Bible, 1 Kings, 14.12-14.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, civ. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263

9. Hebrew Bible, Isaiah, 45.11, 52.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustine’s works, tract. ev. jo. •augustine’s works, catech. rud. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 246

45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃

45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me. 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.

10. Hebrew Bible, Jeremiah, 1.5, 31.32 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 114, 148, 166

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃

1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations. 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.

11. Hebrew Bible, Ezekiel, 11.19 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 114

11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃

11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;

12. Plato, Republic, 7.515e-516b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. fel. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134

13. Hebrew Bible, Zechariah, 1.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 227

1.9. וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃

1.9. Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’

14. Cicero, On Fate, -15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine’s works, pecc. merit. •augustine’s works, retract. vii Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 295

15. Septuagint, Wisdom of Solomon, 12.10-12.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, nupt. et conc. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 170

12.10. But judging them little by little thou gavest them a chance to repent,though thou wast not unaware that their origin was evil and their wickedness inborn,and that their way of thinking would never change. 12.11. For they were an accursed race from the beginning,and it was not through fear of any one that thou didst leave them unpunished for their sins.

16. Cicero, On Invention, a b c\n0 -55.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine’s works, retract. vii Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 109

17. Sallust, Iugurtha, 30.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine, literary works (in chronological order), de pulchro et apto Found in books: Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 151

18. Ovid, Tristia, 2.273 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •augustine, literary works (in chronological order), de pulchro et apto Found in books: Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 151

2.273. discitur innocuas ut agat facundia causas;

19. New Testament, James, 1.5-1.6, 3.2, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, c. adim. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 101, 161, 188

1.5. Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ· 1.6. αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ· 3.2. πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. 4.6. μείζονα δὲ δίδωσιν χάριν· διὸ λέγει Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν.

1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.6. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 3.2. For in many things we all stumble. If anyone doesn't stumble in word, the same is a perfect man, able to bridle the whole body also. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble."

20. Seneca The Younger, Letters, 107 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, civ. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 192

107. ut possit animo captus Alcides agi,

107. Where is that common-sense of yours? Where that deftness in examining things? That greatness of soul? Have you come to be tormented by a trifle? Your slaves regarded your absorption in business as an opportunity for them to run away. Well, if your friends deceived you (for by all means let them have the name which we mistakenly bestowed upon them, and so call them, that they may incur more shame by not being such friends) – if your friends, I repeat, deceived you, all your affairs would lack something; as it is, you merely lack men who damaged your own endeavours and considered you burdensome to your neighbours. ,None of these things is unusual or unexpected. It is as nonsensical to be put out by such events as to complain of being spattered in the street or at getting befouled in the mud. The programme of life is the same as that of a bathing establishment, a crowd, or a journey: sometimes things will be thrown at you, and sometimes they will strike you by accident. Life is not a dainty business. You have started on a long journey; you are bound to slip, collide, fall, become weary, and cry out: "O for Death!" – or in other words, tell lies. At one stage you will leave a comrade behind you, at another you will bury someone, at another you will be apprehensive. It is amid stumblings of this sort that you must travel out this rugged journey. ,Does one wish to die? Let the mind be prepared to meet everything; let it know that it has reached the heights round which the thunder plays. Let it know that it has arrived where – Grief and avenging Care have set their couch, And pallid sickness dwells, and drear Old Age.[1] With such messmates must you spend your days. Avoid them you cannot, but despise them you can. And you will despise them, if you often take thought and anticipate the future. ,Everyone approaches courageously a danger which he has prepared himself to meet long before, and withstands even hardships if he has previously practised how to meet them. But, contrariwise, the unprepared are panic-stricken even at the most trifling things. We must see to it that nothing shall come upon us unforeseen. And since things are all the more serious when they are unfamiliar, continual reflection will give you the power, no matter what the evil may be, not to play the unschooled boy. ,My slaves have run away from me! Yes, other men have been robbed, blackmailed, slain, betrayed, stamped under foot, attacked by poison or by slander; no matter what trouble you mention, it has happened to many. Again, there are manifold kinds of missiles which are hurled at us. Some are planted in us, some are being brandished and at this very moment are on the way, some which were destined for other men graze us instead. ,We should not manifest surprise at any sort of condition into which we are born, and which should be lamented by no one, simply because it is equally ordained for all. Yes, I say, equally ordained; for a man might have experienced even that which he has escaped. And an equal law consists, not of that which all have experienced, but of that which is laid down for all. Be sure to prescribe for your mind this sense of equity; we should pay without complaint the tax of our mortality. ,Winter brings on cold weather; and we must shiver. Summer returns, with its heat; and we must sweat. Unseasonable weather upsets the health; and we must fall ill. In certain places we may meet with wild beasts, or with men who are more destructive than any beasts. Floods, or fires, will cause us loss. And we cannot change this order of things; but what we can do is to acquire stout hearts, worthy of good men, thereby courageously enduring chance and placing ourselves in harmony with Nature. ,And Nature moderates this world-kingdom which you see, by her changing seasons: clear weather follows cloudy; after a calm, comes the storm; the winds blow by turns; day succeeds night; some of the heavenly bodies rise, and some set. Eternity consists of opposites. ,It is to this law that our souls must adjust themselves, this they should follow, this they should obey. Whatever happens, assume that it was bound to happen, and do not be willing to rail at Nature. That which you cannot reform, it is best to endure, and to attend uncomplainingly upon the God under whose guidance everything progresses; for it is a bad soldier who grumbles when following his commander. ,For this reason we should welcome our orders with energy and vigour, nor should we cease to follow the natural course of this most beautiful universe, into which all our future sufferings are woven. Let us address Jupiter, the pilot of this world-mass, as did our great Cleanthes in those most eloquent lines – lines which I shall allow myself to render in Latin, after the example of the eloquent Cicero. If you like them, make the most of them; if they displease you, you will understand that I have simply been following the practice of Cicero: ,Lead me, O Master of the lofty heavens, My Father, whithersoever thou shalt wish. I shall not falter, but obey with speed. And though I would not, I shall go, and suffer, In sin and sorrow what I might have done In noble virtue. Aye, the willing soul Fate leads, but the unwilling drags along.[2] ,Let us live thus, and speak thus; let Fate find us ready and alert. Here is your great soul – the man who has given himself over to Fate; on the other hand, that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform himself. Farewell.

21. New Testament, Matthew, 7.7, 10.29, 11.20-11.21, 12.33, 19.14, 20.1-20.16, 22.23, 23.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, catech. rud. •augustine’s works, pecc. merit. •augustine’s works, enchir. •augustine’s works, c. adim. •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. fort. •augustine’s works, c. ep. man. fund. •augustine’s works, corrept. •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 101, 114, 123, 158, 162, 177, 181, 228, 231, 236

7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 10.29. οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 11.20. Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· 11.21. Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδάν· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. 12.33. Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 20.1. Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ· 20.2. συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 20.3. καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· 20.4. καὶ ἐκείνοις εἶπεν Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν· 20.5. οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 20.6. περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 20.7. λέγουσιν αὐτῷ Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο· λέγει αὐτοῖς Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 20.8. ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 20.9. ἐλθόντες δὲ οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 20.10. καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί. 20.11. λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες 20.12. Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 20.13. ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; 20.14. ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί· 20.15. οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 20.16. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε;

7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 10.29. "Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will, 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.21. "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 12.33. "Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven." 20.1. "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. "They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. "When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household, 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.13. "But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 20.16. So the last will be first, and the first last. For many are called, but few are chosen." 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!

22. New Testament, Mark, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. •augustine’s works, cons. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125

4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.

4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'"

23. New Testament, Luke, 1.3, 2.14, 4.58, 5.31, 10.28-10.37, 12.6, 14.2, 14.21-14.23, 16.27-16.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, pecc. merit. •augustine’s works, civ. •augustine’s works, c. jul. •augustine’s works, enchir. •augustine’s works, nupt. et conc. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, cur. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, retract. vii •augustine’s works, catech. rud. •augustine’s works, conf. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 114, 165, 166, 171, 178, 220, 224, 225, 231, 261, 263, 264

1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 2.14. Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 5.31. καὶ ἀποκριθεὶς [ὁ] Ἰησοῦς εἶπεν πρὸς αὐτούς Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες· 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 10.29. Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30. ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν [ἐν] τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32. ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33. Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34. καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36. τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.37. ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετʼ αὐτοῦ. εἶπεν δὲ αὐτῷ [ὁ] Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως. 12.6. οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ. 14.2. καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.

1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 2.14. "Glory to God in the highest, On earth peace, good will toward men." 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 10.28. He said to him, "You have answered correctly. Do this, and you will live." 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise." 12.6. "Aren't five sparrows sold for two assaria? Not one of them is forgotten by God. 14.2. Behold, a certain man who had dropsy was in front of him. 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'"

24. New Testament, John, 1.9-1.13, 2.6, 2.23-2.25, 3.5, 4.1-4.2, 5.46, 6.29, 6.44, 6.51, 6.54, 6.62-6.66, 7.39, 8.24, 8.36, 12.32, 14.3, 14.6, 15.5, 15.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 99, 100, 108, 109, 114, 119, 120, 123, 125, 134, 150, 158, 161, 170, 172, 173, 174, 177, 180, 184, 187, 188, 189, 198, 220, 225, 244, 245, 246, 248, 249, 255, 265, 293

1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.23. Ὡς δὲ ἦν ἐν τοῖς Ἰεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει· 2.24. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας 2.25. καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου, αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει [ἢ] Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 6.29. ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.62. ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 8.24. εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 14.3. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.15. οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.

1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 2.24. But Jesus didn't trust himself to them, because he knew everyone, 2.25. and because he didn't need for anyone to testify concerning man; for he himself knew what was in man. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples), 5.46. For if you believed Moses, you would believe me; for he wrote about me. 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent." 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 6.66. At this, many of his disciples went back, and walked no more with him. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins." 8.36. If therefore the Son makes you free, you will be free indeed. 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you.

25. New Testament, Titus, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, civ. •augustine’s works, enchir. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269

2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς,

2.11. For the grace of God has appeared, bringing salvation to all men,

26. New Testament, Jude, 24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, corrept. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185

27. New Testament, Philippians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293

2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας·

2.13. For it is God who works in you both to will and to work, for his good pleasure.

28. New Testament, Hebrews, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 182

2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον,

2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,

29. New Testament, Romans, 3.5, 3.23, 4.4-4.6, 5.5, 5.12, 5.19-5.21, 9.18-9.23, 11.1-11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 101, 107, 115, 116, 119, 121, 127, 130, 141, 144, 146, 148, 157, 158, 161, 166, 169, 170, 171, 173, 176, 178, 179, 181, 183, 185, 187, 188, 189, 193, 197, 210, 220, 224, 225, 228, 244, 245, 248, 249, 250, 254, 262, 265, 269, 280, 285, 293, 295, 297

3.5. εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 9.18. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19. Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20. τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21. ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22. εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23. ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.3. Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 11.4. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 11.6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 11.7. τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, 11.8. καθάπερ γέγραπται Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 11.9. καὶ Δαυεὶδ λέγει 11.10. 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.12. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 11.15. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.

3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.23. for all have sinned, and fall short of the glory of God; 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?" 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life." 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal." 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day." 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always." 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. "For who has known the mind of the Lord? Or who has been his counselor?" 11.35. "Or who has first given to him, And it will be repaid to him again?" 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.

30. New Testament, 1 Timothy, 1.15, 2.4, 3.1, 4.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nupt. et conc. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, civ. •augustine’s works, conf. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, pecc. merit. •augustine’s works, tract. ev. jo. •augustine of hippo, copies of works of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 76; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 171, 177, 181, 189, 196, 231, 255, 260

1.15. πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ, 2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 3.1. πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 4.13. ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.

1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 2.4. who desires all people to be saved and come to full knowledge of the truth. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching.

31. New Testament, 1 John, 1.8, 2.2, 3.12, 4.2-4.3, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, tract. ev. jo. •augustine’s works, acad. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, conf. •augustine’s works, cur. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, civ. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 182, 194, 241, 242, 244, 245, 248, 261, 283

1.8. Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. 3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 5.12. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει.

1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life.

32. New Testament, 1 Peter, 1.1-1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, corrept. •augustine’s works, pecc. merit. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262

1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.2. κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.

1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.2. according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied.

33. New Testament, 1 Corinthians, 3.1-3.3, 4.6-4.7, 5.13, 6.7-6.8, 7.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, pecc. merit. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. mend. •augustine’s works, catech. rud. •augustine’s works, civ. •augustine’s works, conf. •augustine’s works, doctr. chr. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, retract. vii •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. fort. •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. fel. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 122, 123, 124, 134, 160, 172, 176, 185, 189, 199, 200, 237, 244, 248, 252, 260, 265, 274

3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 4.6. Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼν διʼ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τό Μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου. 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; 5.13. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. 6.7. ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 6.8. ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 7.25. Περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι.

3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves." 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy.

34. New Testament, 1 Thessalonians, 4.3-4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181

4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4. εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5. μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν,

4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor, 4.5. not in the passion of lust, even as the Gentiles who don't know God;

35. New Testament, Ephesians, 2.1-2.3, 2.8-2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. mend. •augustine’s works, conf. •augustine’s works, cur. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 160, 172, 178, 243, 261, 293

2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.

2.1. You were made alive when you were dead in transgressions and sins, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast.

36. New Testament, 2 Peter, 1.3, 2.1, 2.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, retract. vii •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, cur. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 168, 176, 261

1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς, 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται.

1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage.

37. New Testament, 2 Corinthians, 3.5-3.6, 4.4, 4.7, 5.19-5.21, 8.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, tract. ev. jo. •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. •augustine’s works, catech. rud. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 114, 116, 123, 161, 173, 245

3.5. οὐχ ὅτι ἀφʼ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ αὑτῶν, ἀλλʼ ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 4.7. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν· 5.19. ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. 5.20. Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 8.16. Χάρις δὲ τῷ θεῷ τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου,

38. New Testament, Galatians, 1.12, 2.11-2.16, 2.19, 3.27, 5.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, doctr. chr. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. ep. man. fund. •augustine’s works, conf. •augustine’s works, c. jul. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 6, 147, 182, 224, 245, 248

1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.

1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.19. For I, through the law, died to the law,that I might live to God. 3.27. For as many of you as werebaptized into Christ have put on Christ. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.

39. New Testament, 2 Timothy, 2.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, enchir. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177

2.25. ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,

2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,

40. New Testament, Acts, 9.3-9.7, 13.48, 21.21, 24.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, corrept. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, acad. •augustine’s works, conf. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185, 225, 265, 283

9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 13.48. ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ θεοῦ, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον· 21.21. κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. 24.2. κληθέντος δὲ [αὐτοῦ] ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας

9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation,

41. Clement of Alexandria, Miscellanies, 2.2, 4.9, 5.3, 6.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, mor. eccl. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. jul. •augustine’s works, c. du. ep. pel. •augustine’s works, corrept. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, conf. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 6, 98, 242, 252

42. Cyprian, Letters, 2.1, 59.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 78

43. Nag Hammadi, The Three Steles of Seth, 125 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, conf. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 277

44. Origen, On First Principles, 3.1.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169

3.1.19. Besides these, there is the passage, Both to will and to do are of God. And some assert that, if to will be of God, and to do be of God, and if, whether we will evil or do evil, these (movements) come to us from God, then, if so, we are not possessed of free-will. But again, on the other hand, when we will better things, and do things that are more excellent, seeing that willing and doing are from God, it is not we who have done the more excellent things, but we only appeared (to perform them), while it was God that bestowed them; so that even in this respect we do not possess free-will. Now to this we have to answer, that the language of the apostle does not assert that to will evil is of God, or to will good is of Him (and similarly with respect to doing better and worse); but that to will in a general way, and to run in a general way, (are from Him). For as we have from God (the property) of being living things and human beings, so also have we that of willing generally, and, so to speak, of motion in general. And as, possessing (the property) of life and of motion, and of moving, e.g., these members, the hands or the feet, we could not rightly say that we had from God this species of motion, whereby we moved to strike, or destroy, or take away another's goods, but that we had received from Him simply the generic power of motion, which we employed to better or worse purposes; so we have obtained from God (the power) of acting, in respect of our being living things, and (the power) to will from the Creator while we employ the power of will, as well as that of action, for the noblest objects, or the opposite.

45. Origen, Homilies On Luke, 14.3-14.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 72

46. Origen, Commentary On Romans, 4.5.1, 5.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, civ. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251, 263

47. Plotinus, Enneads, 1.1.5, 2.2-2.3, 2.4.4, 4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. du. ep. pel. •augustine’s works, corrept. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 172, 252

48. Victorinus, In Epistolam Pauli Ad Ephesios, 1.2.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 102

49. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •canon, in augustine’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 26

50. Augustine, De Musica, 6.1, 6.33, 6.56-6.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 132, 133

51. Nemesius, On The Nature of Man, 35, 39-41 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293

52. Augustine, On The Good of Marriage, 34, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118

53. Augustine, De Catechizandis Rudibus, 1, 10-13, 23-38, 40-49, 5, 50-53, 6-9, 39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 303, 304

54. Augustine, On The Morals of The Manichaeans, 1.1, 1.9, 1.20, 1.22, 1.32, 1.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, mor. eccl. •augustine’s works, util. cred. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 78, 98, 99

55. Augustine, De Consensu Evangelistarum Libri Quatuor, 2.3-2.4, 2.137, 3.86, 4.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •canon, in augustine’s works •augustine’s works, conf. •augustine’s works, cons. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 325

56. Augustine, De Correptione Et Gratia, 17.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 184, 252

57. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1-2.4, 1.4, 1.14, 1.20, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118

58. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.3-68.6, 80.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 109, 146, 198

59. Augustine, De Divinatione Demonum, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, doctr. chr. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 4

60. Augustine, On Christian Doctrine, 1.1, 4.11, 3.36-4.46, 3.10, 2.33, 1.29, 1.12, 1.16, 1.18, preface 4-8, 3.46, 3.35, 2.3.4, 2.7.11, 3.21.30, 3.21.31, 4.16.33, 2.8.12, 4.3.4, 4.18.37, 4.20.21, 3.14.22, 2.2.3, 3.18.27, 2.8.13, 2.5.6, 2.12.18, 2.13.19, 2.16.16, 2.11.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 112, 122

1.1. 1. There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning - a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it ought to be possessed. The Lord says Whosoever has, to him shall be given. Matthew 13:12 He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts. The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left. Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth.

61. Augustine, De Dono Perseverantiae, 1, 10-12, 14, 19-21, 30, 4, 41, 5, 52-53, 6-7, 9, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 112, 212, 280

62. Augustine, De Fide Et Symbolo, 19, 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261

63. Augustine, De Fide Rerum Quae Non Videntur, 10, 6-7, 9, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 122, 134

64. Augustine, Commentary On Genesis, 1.3-1.12, 3.15-3.16, 3.24-3.25, 4.16, 5.21, 5.23, 5.42, 5.44, 6.8-6.10, 6.13-6.17, 6.19, 6.22-6.29, 6.33-6.40, 8.12, 8.32, 8.42, 9.17-9.18, 9.33, 10.6, 10.18-10.29, 11.3, 11.5, 11.8-11.13, 11.17, 11.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, doctr. chr. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. ep. man. fund. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, conf. •augustine’s works, c. jul. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, civ. •augustine’s works, corrept. •augustine’s works, locut. hept. •augustine’s works, cur. •augustine’s works, mor. eccl. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 147, 148, 149, 150, 165, 166, 168, 250, 251, 254, 261, 265

65. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.6, 1.12, 1.16, 2.10, 2.29-2.30, 2.42-2.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, mor. eccl. •augustine’s works, util. cred. •augustine’s works, c. faust. •augustine’s works, conf. •augustine’s works, pecc. merit. •augustine’s works, c. fort. •augustine’s works, enchir. •augustine’s works, tract. ep. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 98, 99, 100, 111, 144, 291

66. Augustine, De Gestis Pelagi, 10, 14-16, 23, 29-32, 37, 47-49, 51-56, 7, 50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 168

67. Augustine, De Beata Vita, 21, 33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96

68. Augustine, De Baptismo Contra Donatistas, 1.14, 2.19-2.20, 2.23, 4.31, 5.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, doctr. chr. •augustine’s works, retract. vii •augustine’s works, conf. •augustine’s works, c. cresc. •augustine’s works, c. don. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, pecc. merit. •augustine’s works, c. ep. man. fund. •augustine’s works, c. jul. imp. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 120, 121, 122, 147, 210

69. Augustine, De Agone Christiano, 10, 12, 14, 29, 7-9, 30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 122

70. Gregory of Nyssa, Refutatio Confessionis Eunomii, 127, 139, 169, 418-420, 126 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

71. Ambrosiaster, Commentary On Romans, 4.4, 5.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, c. mend. •augustine’s works, corrept. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158, 249, 251, 262

72. Augustine, Adnotationum In Iob Libri Unus, 10, 16-17, 35, 37-39, 5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123

73. Augustine, Breviculus Collationis Cum Donatistis, 19, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134

74. Augustine, Confessions, 1.1, 1.7, 1.11, 1.12, 1.17, 1.31, 3.7, 3.8, 4.6, 4.14.21, 4.30, 5.9, 5.11, 5.16, 5.17, 5.18, 5.23, 5.23.13, 6.7, 6.8, 6.9, 6.24, 7.3, 7.5, 7.6, 7.8, 7.9, 7.10, 7.14, 7.16, 7.22, 7.24, 7.27, 8.1, 8.2, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.12-9.11, 8.19, 8.21, 8.22, 8.27, 8.29, 8.31, 9.1, 9.2, 9.4, 9.8, 9.9, 9.10, 9.14, 9.21, 9.23, 9.34, 10, 10.5, 10.40, 10.44, 10.60, 11, 11.4, 11.10, 12, 12.42, 12.43, 13, 13.1, 13.8, 13.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 283

75. Augustine, Contra Academicos, 1.1, 2.5, 2.8, 3.11-3.13, 3.18.37, 3.27, 3.31, 3.35, 3.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, acad. •augustine’s works, conf. •augustine’s works, enchir. •augustine’s works, retract. vii •augustine’s works, doctr. chr. •augustine, literary works (in chronological order), de pulchro et apto Found in books: Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 151; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96, 97, 112, 283

76. Augustine, Contra Adimantum Manichaei Discipulum, 26.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. adim. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 101

77. Augustine, Contra Adversarium Legis Et Prophetarum, 1.9, 2.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, civ. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, tract. ev. jo. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. •augustine’s works, incomp. nupt. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 174, 188

78. Augustine, Contra Cresconium Grammaticum Partis Donati, 1.1, 1.15-1.17, 1.24, 3.68, 3.87, 4.12, 4.23, 4.79 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. •augustine’s works, c. cresc. •augustine’s works, conf. •augustine’s works, c. don. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 119, 120

79. Augustine, Contra Duas Epistolas Pelagianorum, 1.5-1.8, 1.11-1.15, 1.27, 1.36, 1.40-1.42, 2.2, 2.7, 2.13, 2.15, 2.18-2.22, 3.4, 3.6, 3.10, 4.3-4.13, 4.16, 4.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 170, 172, 173, 174, 188, 250, 251, 252, 254, 261, 265

2.15. Since in the case of those two twins we have without a doubt one and the same case, the difficulty of the question why the one died in one way, and the other in another, is solved by the apostle as it were by not solving it; for, when he had proposed something of the same kind about two twins, seeing that it was said (not of works, since they had not as yet done anything either of good or of evil, but of Him that calls), The older shall serve the younger, Romans 9:11 and, Jacob have I loved, and Esau have I hated; Romans 9:11 and he had prolonged the horror of this deep thing even to the point of saying, Therefore has He mercy on whom He will, and whom He will He hardens: Romans 9:18 he perceived at once what the trouble was, and opposed to himself the words of a gainsayer which he was to check by apostolic authority. For he says, You say, then, unto me, Why does He yet find fault? For who has resisted His will? And to him who says this he answered, O man, who are you that repliest against God? Does the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power of the clay of the same lump to make one vessel unto honour and another unto dishonour? Romans 9:19 Then, following on, he opened up this great and hidden secret as far as he judged it fit that it should be disclosed to men, saying, But if God, willing to show His wrath and to demonstrate His power, endured in much patience the vessels of wrath fitted for destruction, even that He might make known the riches of His glory on the vessels of mercy which He has prepared for glory. Romans 9:22-23 This is not only the assistance, but, moreover, the proof of God's grace- the assistance, namely, in the vessels of mercy, but the proof in the vessels of wrath; for in these He shows His anger and makes known His power, because His goodness is so mighty that He even uses the evil well; and in those He makes known the riches of His glory on the vessels of mercy, because what the justice of a punisher requires from the vessels of wrath, the grace of the Deliverer remits to the vessels of mercy. Nor would the kindness which is bestowed on some freely appear, unless to other equally guilty and from the same mass God showed what was really due to both, and condemned them with a righteous judgment. For who makes you to differ? 1 Corinthians 4:7 says the same apostle to a man as it were boasting concerning himself and his own benefits. For who makes you to differ from the vessels of wrath; of course, from the mass of perdition which has sent all by one into damnation? Who makes you to differ? And as if he had answered, My faith makes me to differ - my purpose, my merit, - he says, For what have you which you have not received? But if you have received it, why do you boast as if you received it not?- that is, as if that by which you are made to differ were of your own. Therefore He makes you to differ who bestows that whence you are made to differ, by removing the penalty that is due, by conferring the grace which is not due. He makes to differ, who, when the darkness was upon the face of the abyss, said, Let there be light; and there was light, and divided - that is, made to differ - between the light and the darkness. Genesis 1:2 For when there was only darkness, He did not find what He should make to differ; but by making the light, He made to differ; so that it may be said to the justified wicked, For you were sometime darkness, but now are you light in the Lord. Ephesians 5:8 And thus he who glories must glory not in himself, but in the Lord. He makes to differ who - of those who are not yet born, and who have not yet done any good or evil, that His purpose, according to the election, might stand not of works, but of Himself that calls - said, The older shall serve the younger, and commending that very purpose afterwards by the mouth of the prophet, said, Jacob have I loved, but Esau have I hated. Malachi 1:2 Because he said the election, and in this God does not find made by another what He may choose, but Himself makes what He may find; just as it is written of the remt of Israel: There is made a remt by the election of grace; but if by grace, then it is no more of works, otherwise grace is no more grace. Romans 11:5 On which account you are certainly foolish who, when the Truth declares, Not of works, but of Him that calls, it was said, say that Jacob was loved on account of future works which God foreknew that he would do, and thus contradict the apostle when he says, Not of works; as if he could not have said, Not of present, but of future works. But he says, Not of works, that He might commend grace; but if of grace, now is it no more of works, otherwise grace is no more grace. For grace, not due, but free, precedes, that by it good works may be done; but if good works should precede, grace should be repaid, as it were, to works, and thus grace should be no more grace. 2.21. Wherefore God does many good things in man which man does not do; but man does none which God does not cause man to do. Accordingly, there would be no desire of good in man from the Lord if it were not a good; but if it is a good, we have it not save from Him who is supremely and incommunicably good. For what is the desire for good but love, of which John the apostle speaks without any ambiguity, and says, Love is of God? 1 John 4:7 Nor is its beginning of ourselves, and its perfection of God; but if love is of God, we have the whole of it from God. May God by all means turn away this folly of making ourselves first in His gifts, Himself last - because His mercy shall prevent me. And it is He to whom is faithfully and truthfully sung, For You have prevented him with the blessings of sweetness. And what is here more fitly understood than that very desire of good of which we are speaking? For good begins then to be longed for when it has begun to grow sweet. But when good is done by the fear of penalty, not by the love of righteousness, good is not yet well done. Nor is that done in the heart which seems to be done in the act when a man would rather not do it if he could evade it with impunity. Therefore the blessing of sweetness is God's grace, by which is caused in us that what He prescribes to us delights us, and we desire it - that is, we love it; in which if God does not precede us, not only is it not perfected, but it is not even begun, from us. For, if without Him we are able to do nothing actually, we are able neither to begin nor to perfect, - because to begin, it is said His mercy shall prevent me; to finish, it is said, His mercy shall follow me.

80. Augustine, Contra Epistolam Manichaei, 29, 3-4, 43-44, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 113

81. Augustine, Contra Epistolam Parmeniani, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, cur. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261

82. Augustine, Reply To Faustus, 3.5, 8.1-8.2, 9.2, 12.14, 15.11, 16.15, 16.28, 16.32, 19.24, 19.31, 21.2, 22.19, 22.22, 22.27, 22.71, 22.78, 22.82 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 299; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 1, 111, 114, 116, 117, 118, 143, 233; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 325

83. Augustine, Contra Felicem, 1.12, 2.4-2.5, 2.8, 2.11-2.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, civ. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, tract. ev. jo. •augustine’s works, conf. •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 114, 115, 134, 143, 146

84. Augustine, Against Julian, 1.4-1.18, 1.20, 1.24-1.34, 1.52, 1.56, 1.59-1.60, 1.63, 1.86, 1.124, 2.4-2.5, 2.15, 2.18, 2.28, 2.32, 2.36, 2.56, 2.63, 2.73, 2.77, 2.104, 2.166, 2.197, 2.228, 3.2, 3.4, 3.9-3.11, 3.33, 3.35, 3.37, 3.78-3.79, 3.110, 4.5, 4.15, 4.35, 4.40, 4.42, 4.44-4.46, 4.77, 4.82-4.83, 4.90, 4.124, 5.22, 5.44-5.45, 5.53-5.54, 5.66, 6.2, 6.10, 6.14, 6.17-6.19, 6.21, 6.24, 6.27, 6.30-6.31, 6.39, 6.47-6.48, 6.77-6.79 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 4, 146, 178, 179, 180, 181, 182, 183, 189, 195, 207, 210, 211, 250, 251, 252, 254, 261, 263, 264, 265

85. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 1.6, 1.8, 2.8-2.9, 2.91, 2.185-2.186, 2.232, 3.23-3.42, 3.44, 3.52, 3.59, 3.62, 3.65 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. •augustine’s works, c. cresc. •augustine’s works, bon. conj. •augustine’s works, c. faust. •augustine’s works, brev. coll. •augustine’s works, catech. rud. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. fel. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, doctr. chr. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, c. ep. man. fund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 102, 118, 119, 134, 147, 251

86. Augustine, Contra Mendacium Ad Consentium, 28, 24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 281

87. Augustine, Contra Secundinum Manichaeum, 12, 19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 117

88. Augustine, The Soul And Its Origin, 1.1, 1.10, 1.12, 1.14, 4.9, 4.11, 4.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, incomp. nupt. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, civ. •augustine’s works, c. mend. •augustine’s works, enchir. •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 174, 176, 188, 220, 246, 269

89. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 97 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, tract. ev. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

90. Ambrose, Enarrationes In Xii Paslmos, 38.29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158

91. Gregory of Nyssa, De Virginitate (Recensio Altera), 12.2-12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

92. Augustine, De Praedestinatione Sanctorum., 1.27-1.32, 4.7-4.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 152, 200, 250, 252, 280

93. Augustine, De Sancta Virginitate, 14, 26, 32-33, 40, 42-46, 54, 41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 124, 125, 250

94. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.9, 1.13, 1.32, 1.41, 1.52, 1.72, 2.23, 2.37, 2.69 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. adim. •augustine’s works, c. fort. •augustine’s works, enchir. •augustine’s works, pecc. merit. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 100, 101, 111

95. Augustine, De Spiritu Et Littera, 19, 2, 24, 34, 36-38, 42, 5, 50, 54, 56, 59, 57 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252

96. Augustine, De Symbolo Ad Catechumenos, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, corrept. •augustine’s works, enchir. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 184, 189

97. Augustine, On The Holy Trinity, 13.14, 15.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254

98. Augustine, De Unico Baptismo Contra Petilianum Ad Constantinum, 23, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 133

99. Augustine, De Perfectione Justitiae Hominis Liber, 11, 21-22, 28, 43, 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261

100. Augustine, De Utilitate Credendi Ad Honoratum, 3.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 284; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 325

101. Augustine, Enarrationes In Psalmos, 5.1, 5.7, 9.2, 35.11, 38.4, 38.29, 40.15, 51.10, 52.12, 56.11, 57.11, 65.5, 66.4, 68.9, 69.27, 70.15, 85.5, 89.6, 90.17, 92.3, 96.5, 102.24, 105.4, 107.8, 121.7, 123.1, 125.10, 126.6, 135.12, 142.13, 147.15, 148.8, 149.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 4, 99, 120, 129, 146, 158, 246, 248, 249, 264

102. Augustine, Enchiridion, 20.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 299; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96

103. Augustine, In Heptateuchum Locutionum Libri Septem, 2.20, 3.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169, 250

104. Augustine, The City of God, 1.28, 4.1-4.2, 4.26, 5.8-5.11, 5.26, 10.16, 10.29, 13.23, 14.11, 14.16, 14.26, 15.1-15.2, 16.27, 16.35, 16.42, 18.41, 19.15, 19.21, 19.26-19.28, 21.1, 21.12-21.15, 21.24, 22.24, 22.29-22.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 151, 192, 193, 194, 195, 196, 220, 263, 269

1.28. Let not your life, then, be a burden to you, you faithful servants of Christ, though your chastity was made the sport of your enemies. You have a grand and true consolation, if you maintain a good conscience, and know that you did not consent to the sins of those who were permitted to commit sinful outrage upon you. And if you should ask why this permission was granted, indeed it is a deep providence of the Creator and Governor of the world; and unsearchable are His judgments, and His ways past finding out. Romans 11:33 Nevertheless, faithfully interrogate your own souls, whether you have not been unduly puffed up by your integrity, and continence, and chastity; and whether you have not been so desirous of the human praise that is accorded to these virtues, that you have envied some who possessed them. I, for my part, do not know your hearts, and therefore I make no accusation; I do not even hear what your hearts answer when you question them. And yet, if they answer that it is as I have supposed it might be, do not marvel that you have lost that by which you can win men's praise, and retain that which cannot be exhibited to men. If you did not consent to sin, it was because God added His aid to His grace that it might not be lost, and because shame before men succeeded to human glory that it might not be loved. But in both respects even the faint-hearted among you have a consolation, approved by the one experience, chastened by the other; justified by the one, corrected by the other. As to those whose hearts, when interrogated, reply that they have never been proud of the virtue of virginity, widowhood, or matrimonial chastity, but, condescending to those of low estate, rejoiced with trembling in these gifts of God, and that they have never envied any one the like excellences of sanctity and purity, but rose superior to human applause, which is wont to be abundant in proportion to the rarity of the virtue applauded, and rather desired that their own number be increased, than that by the smallness of their numbers each of them should be conspicuous - even such faithful women, I say, must not complain that permission was given to the barbarians so grossly to outrage them; nor must they allow themselves to believe that God overlooked their character when He permitted acts which no one with impunity commits. For some most flagrant and wicked desires are allowed free play at present by the secret judgment of God, and are reserved to the public and final judgment. Moreover, it is possible that those Christian women, who are unconscious of any undue pride on account of their virtuous chastity, whereby they sinlessly suffered the violence of their captors, had yet some lurking infirmity which might have betrayed them into a proud and contemptuous bearing, had they not been subjected to the humiliation that befell them in the taking of the city. As, therefore, some men were removed by death, that no wickedness might change their disposition, so these women were outraged lest prosperity should corrupt their modesty. Neither those women then, who were already puffed up by the circumstance that they were still virgins, nor those who might have been so puffed up had they not been exposed to the violence of the enemy, lost their chastity, but rather gained humility; the former were saved from pride already cherished, the latter from pride that would shortly have grown upon them. We must further notice that some of those sufferers may have conceived that continence is a bodily good, and abides so long as the body is inviolate, and did not understand that the purity both of the body and the soul rests on the steadfastness of the will strengthened by God's grace, and cannot be forcibly taken from an unwilling person. From this error they are probably now delivered. For when they reflect how conscientiously they served God, and when they settle again to the firm persuasion that He can in nowise desert those who so serve Him, and so invoke His aid and when they consider, what they cannot doubt, how pleasing to Him is chastity, they are shut up to the conclusion that He could never have permitted these disasters to befall His saints, if by them that saintliness could be destroyed which He Himself had bestowed upon them, and delights to see in them. 4.1. Having begun to speak of the city of God, I have thought it necessary first of all to reply to its enemies, who, eagerly pursuing earthly joys and gaping after transitory things, throw the blame of all the sorrow they suffer in them - rather through the compassion of God in admonishing than His severity in punishing - on the Christian religion, which is the one salutary and true religion. And since there is among them also an unlearned rabble, they are stirred up as by the authority of the learned to hate us more bitterly, thinking in their inexperience that things which have happened unwontedly in their days were not wont to happen in other times gone by; and whereas this opinion of theirs is confirmed even by those who know that it is false, and yet dissemble their knowledge in order that they may seem to have just cause for murmuring against us, it was necessary, from books in which their authors recorded and published the history of bygone times that it might be known, to demonstrate that it is far otherwise than they think; and at the same time to teach that the false gods, whom they openly worshipped, or still worship in secret, are most unclean spirits, and most maligt and deceitful demons, even to such a pitch that they take delight in crimes which, whether real or only fictitious, are yet their own, which it has been their will to have celebrated in honor of them at their own festivals; so that human infirmity cannot be called back from the perpetration of damnable deeds, so long as authority is furnished for imitating them that seems even divine. These things we have proved, not from our own conjectures, but partly from recent memory, because we ourselves have seen such things celebrated, and to such deities, partly from the writings of those who have left these things on record to posterity, not as if in reproach but as in honor of their own gods. Thus Varro, a most learned man among them, and of the weightiest authority, when he made separate books concerning things human and things divine, distributing some among the human, others among the divine, according to the special dignity of each, placed the scenic plays not at all among things human, but among things divine; though, certainly, if only there were good and honest men in the state, the scenic plays ought not to be allowed even among things human. And this he did not on his own authority, but because, being born and educated at Rome, he found them among the divine things. Now as we briefly stated in the end of the first book what we intended afterwards to discuss, and as we have disposed of a part of this in the next two books, we see what our readers will expect us now to take up. 4.2. We had promised, then, that we would say something against those who attribute the calamities of the Roman republic to our religion, and that we would recount the evils, as many and great as we could remember or might deem sufficient, which that city, or the provinces belonging to its empire, had suffered before their sacrifices were prohibited, all of which would beyond doubt have been attributed to us, if our religion had either already shone on them, or had thus prohibited their sacrilegious rites. These things we have, as we think, fully disposed of in the second and third books, treating in the second of evils in morals, which alone or chiefly are to be accounted evils; and in the third, of those which only fools dread to undergo - namely, those of the body or of outward things - which for the most part the good also suffer. But those evils by which they themselves become evil, they take, I do not say patiently, but with pleasure. And how few evils have I related concerning that one city and its empire! Not even all down to the time of C sar Augustus. What if I had chosen to recount and enlarge on those evils, not which men have inflicted on each other; such as the devastations and destructions of war, but which happen in earthly things, from the elements of the world itself. of such evils Apuleius speaks briefly in one passage of that book which he wrote, De Mundo, saying that all earthly things are subject to change, overthrow, and destruction. For, to use his own words, by excessive earthquakes the ground has burst asunder, and cities with their inhabitants have been clean destroyed: by sudden rains whole regions have been washed away; those also which formerly had been continents, have been insulated by strange and new-come waves, and others, by the subsiding of the sea, have been made passable by the foot of man: by winds and storms cities have been overthrown; fires have flashed forth from the clouds, by which regions in the East being burnt up have perished; and on the western coasts the like destructions have been caused by the bursting forth of waters and floods. So, formerly, from the lofty craters of Etna, rivers of fire kindled by God have flowed like a torrent down the steeps. If I had wished to collect from history wherever I could, these and similar instances, where should I have finished what happened even in those times before the name of Christ had put down those of their idols, so vain and hurtful to true salvation? I promised that I should also point out which of their customs, and for what cause, the true God, in whose power all kingdoms are, had deigned to favor to the enlargement of their empire; and how those whom they think gods can have profited them nothing, but much rather hurt them by deceiving and beguiling them; so that it seems to me I must now speak of these things, and chiefly of the increase of the Roman empire. For I have already said not a little, especially in the second book, about the many evils introduced into their manners by the hurtful deceits of the demons whom they worshipped as gods. But throughout all the three books already completed, where it appeared suitable, we have set forth how much succor God, through the name of Christ, to whom the barbarians beyond the custom of war paid so much honor, has bestowed on the good and bad, according as it is written, Who makes His sun to rise on the good and the evil, and gives rain to the just and the unjust. Matthew 24:45 4.26. But, says Cicero, Homer invented these things, and transferred things human to the gods: I would rather transfer things divine to us. The poet, by ascribing such crimes to the gods, has justly displeased the grave man. Why, then, are the scenic plays, where these crimes are habitually spoken of, acted, exhibited, in honor of the gods, reckoned among things divine by the most learned men? Cicero should exclaim, not against the inventions of the poets, but against the customs of the ancients. Would not they have exclaimed in reply, What have we done? The gods themselves have loudly demanded that these plays should be exhibited in their honor, have fiercely exacted them, have menaced destruction unless this was performed, have avenged its neglect with great severity, and have manifested pleasure at the reparation of such neglect. Among their virtuous and wonderful deeds the following is related. It was announced in a dream to Titus Latinius, a Roman rustic, that he should go to the senate and tell them to recommence the games of Rome, because on the first day of their celebration a condemned criminal had been led to punishment in sight of the people, an incident so sad as to disturb the gods who were seeking amusement from the games. And when the peasant who had received this intimation was afraid on the following day to deliver it to the senate, it was renewed next night in a severer form: he lost his son, because of his neglect. On the third night he was warned that a yet graver punishment was impending, if he should still refuse obedience. When even thus he did not dare to obey, he fell into a virulent and horrible disease. But then, on the advice of his friends, he gave information to the magistrates, and was carried in a litter into the senate, and having, on declaring his dream, immediately recovered strength, went away on his own feet whole. The senate, amazed at so great a miracle, decreed that the games should be renewed at fourfold cost. What sensible man does not see that men, being put upon by maligt demons, from whose domination nothing save the grace of God through Jesus Christ our Lord sets free, have been compelled by force to exhibit to such gods as these, plays which, if well advised, they should condemn as shameful? Certain it is that in these plays the poetic crimes of the gods are celebrated, yet they are plays which were re-established by decree of the senate, under compulsion of the gods. In these plays the most shameless actors celebrated Jupiter as the corrupter of chastity, and thus gave him pleasure. If that was a fiction, he would have been moved to anger; but if he was delighted with the representation of his crimes, even although fabulous, then, when he happened to be worshipped, who but the devil could be served? Is it so that he could found, extend, and preserve the Roman empire, who was more vile than any Roman man whatever, to whom such things were displeasing? Could he give felicity who was so infelicitously worshipped, and who, unless he should be thus worshipped, was yet more infelicitously provoked to anger? 5.8. But, as to those who call by the name of fate, not the disposition of the stars as it may exist when any creature is conceived, or born, or commences its existence, but the whole connection and train of causes which makes everything become what it does become, there is no need that I should labor and strive with them in a merely verbal controversy, since they attribute the so-called order and connection of causes to the will and power of God most high, who is most rightly and most truly believed to know all things before they come to pass, and to leave nothing unordained; from whom are all powers, although the wills of all are not from Him. Now, that it is chiefly the will of God most high, whose power extends itself irresistibly through all things which they call fate, is proved by the following verses, of which, if I mistake not, Ann us Seneca is the author:- Father supreme, You ruler of the lofty heavens, Lead me where'er it is Your pleasure; I will give A prompt obedience, making no delay, Lo! Here I am. Promptly I come to do Your sovereign will; If your command shall thwart my inclination, I will still Follow You groaning, and the work assigned, With all the suffering of a mind repugt, Will perform, being evil; which, had I been good, I should have undertaken and performed, though hard, With virtuous cheerfulness. The Fates do lead the man that follows willing; But the man that is unwilling, him they drag. Most evidently, in this last verse, he calls that fate which he had before called the will of the Father supreme, whom, he says, he is ready to obey that he may be led, being willing, not dragged, being unwilling, since the Fates do lead the man that follows willing, but the man that is unwilling, him they drag. The following Homeric lines, which Cicero translates into Latin, also favor this opinion:- Such are the minds of men, as is the light Which Father Jove himself does pour Illustrious o'er the fruitful earth. Not that Cicero wishes that a poetical sentiment should have any weight in a question like this; for when he says that the Stoics, when asserting the power of fate, were in the habit of using these verses from Homer, he is not treating concerning the opinion of that poet, but concerning that of those philosophers, since by these verses, which they quote in connection with the controversy which they hold about fate, is most distinctly manifested what it is which they reckon fate, since they call by the name of Jupiter him whom they reckon the supreme god, from whom, they say, hangs the whole chain of fates. 5.9. The manner in which Cicero addresses himself to the task of refuting the Stoics, shows that he did not think he could effect anything against them in argument unless he had first demolished divination. And this he attempts to accomplish by denying that there is any knowledge of future things, and maintains with all his might that there is no such knowledge either in God or man, and that there is no prediction of events. Thus he both denies the foreknowledge of God, and attempts by vain arguments, and by opposing to himself certain oracles very easy to be refuted, to overthrow all prophecy, even such as is clearer than the light (though even these oracles are not refuted by him). But, in refuting these conjectures of the mathematicians, his argument is triumphant, because truly these are such as destroy and refute themselves. Nevertheless, they are far more tolerable who assert the fatal influence of the stars than they who deny the foreknowledge of future events. For, to confess that God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, The fool has said in his heart, There is no God. That, however, he did not do in his own person, for he saw how odious and offensive such an opinion would be; and therefore, in his book on the nature of the gods, he makes Cotta dispute concerning this against the Stoics, and preferred to give his own opinion in favor of Lucilius Balbus, to whom he assigned the defense of the Stoical position, rather than in favor of Cotta, who maintained that no divinity exists. However, in his book on divination, he in his own person most openly opposes the doctrine of the prescience of future things. But all this he seems to do in order that he may not grant the doctrine of fate, and by so doing destroy free will. For he thinks that, the knowledge of future things being once conceded, fate follows as so necessary a consequence that it cannot be denied. But, let these perplexing debatings and disputations of the philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience. Neither let us be afraid lest, after all, we do not do by will that which we do by will, because He, whose foreknowledge is infallible, foreknew that we would do it. It was this which Cicero was afraid of, and therefore opposed foreknowledge. The Stoics also maintained that all things do not come to pass by necessity, although they contended that all things happen according to destiny. What is it, then, that Cicero feared in the prescience of future things? Doubtless it was this - that if all future things have been foreknown, they will happen in the order in which they have been foreknown; and if they come to pass in this order, there is a certain order of things foreknown by God; and if a certain order of things, then a certain order of causes, for nothing can happen which is not preceded by some efficient cause. But if there is a certain order of causes according to which everything happens which does happen, then by fate, says he, all things happen which do happen. But if this be so, then is there nothing in our own power, and there is no such thing as freedom of will; and if we grant that, says he, the whole economy of human life is subverted. In vain are laws enacted. In vain are reproaches, praises, chidings, exhortations had recourse to; and there is no justice whatever in the appointment of rewards for the good, and punishments for the wicked. And that consequences so disgraceful, and absurd, and pernicious to humanity may not follow, Cicero chooses to reject the foreknowledge of future things, and shuts up the religious mind to this alternative, to make choice between two things, either that something is in our own power, or that there is foreknowledge - both of which cannot be true; but if the one is affirmed, the other is thereby denied. He therefore, like a truly great and wise man, and one who consulted very much and very skillfully for the good of humanity, of those two chose the freedom of the will, to confirm which he denied the foreknowledge of future things; and thus, wishing to make men free he makes them sacrilegious. But the religious mind chooses both, confesses both, and maintains both by the faith of piety. But how so? Says Cicero; for the knowledge of future things being granted, there follows a chain of consequences which ends in this, that there can be nothing depending on our own free wills. And further, if there is anything depending on our wills, we must go backwards by the same steps of reasoning till we arrive at the conclusion that there is no foreknowledge of future things. For we go backwards through all the steps in the following order:- If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God - for things cannot come to pass except they are preceded by efficient causes, - but, if there is no fixed and certain order of causes foreknown by God, all things cannot be said to happen according as He foreknew that they would happen. And further, if it is not true that all things happen just as they have been foreknown by Him, there is not, says he, in God any foreknowledge of future events. Now, against the sacrilegious and impious darings of reason, we assert both that God knows all things before they come to pass, and that we do by our free will whatsoever we know and feel to be done by us only because we will it. But that all things come to pass by fate, we do not say; nay we affirm that nothing comes to pass by fate; for we demonstrate that the name of fate, as it is wont to be used by those who speak of fate, meaning thereby the position of the stars at the time of each one's conception or birth, is an unmeaning word, for astrology itself is a delusion. But an order of causes in which the highest efficiency is attributed to the will of God, we neither deny nor do we designate it by the name of fate, unless, perhaps, we may understand fate to mean that which is spoken, deriving it from fari, to speak; for we cannot deny that it is written in the sacred Scriptures, God has spoken once; these two things have I heard, that power belongs unto God. Also unto You, O God, belongs mercy: for You will render unto every man according to his works. Now the expression, Once has He spoken, is to be understood as meaning immovably, that is, unchangeably has He spoken, inasmuch as He knows unchangeably all things which shall be, and all things which He will do. We might, then, use the word fate in the sense it bears when derived from fari, to speak, had it not already come to be understood in another sense, into which I am unwilling that the hearts of men should unconsciously slide. But it does not follow that, though there is for God a certain order of all causes, there must therefore be nothing depending on the free exercise of our own wills, for our wills themselves are included in that order of causes which is certain to God, and is embraced by His foreknowledge, for human wills are also causes of human actions; and He who foreknew all the causes of things would certainly among those causes not have been ignorant of our wills. For even that very concession which Cicero himself makes is enough to refute him in this argument. For what does it help him to say that nothing takes place without a cause, but that every cause is not fatal, there being a fortuitous cause, a natural cause, and a voluntary cause? It is sufficient that he confesses that whatever happens must be preceded by a cause. For we say that those causes which are called fortuitous are not a mere name for the absence of causes, but are only latent, and we attribute them either to the will of the true God, or to that of spirits of some kind or other. And as to natural causes, we by no means separate them from the will of Him who is the author and framer of all nature. But now as to voluntary causes. They are referable either to God, or to angels, or to men, or to animals of whatever description, if indeed those instinctive movements of animals devoid of reason, by which, in accordance with their own nature, they seek or shun various things, are to be called wills. And when I speak of the wills of angels, I mean either the wills of good angels, whom we call the angels of God, or of the wicked angels, whom we call the angels of the devil, or demons. Also by the wills of men I mean the wills either of the good or of the wicked. And from this we conclude that there are no efficient causes of all things which come to pass unless voluntary causes, that is, such as belong to that nature which is the spirit of life. For the air or wind is called spirit, but, inasmuch as it is a body, it is not the spirit of life. The spirit of life, therefore, which quickens all things, and is the creator of every body, and of every created spirit, is God Himself, the uncreated spirit. In His supreme will resides the power which acts on the wills of all created spirits, helping the good, judging the evil, controlling all, granting power to some, not granting it to others. For, as He is the creator of all natures, so also is He the bestower of all powers, not of all wills; for wicked wills are not from Him, being contrary to nature, which is from Him. As to bodies, they are more subject to wills: some to our wills, by which I mean the wills of all living mortal creatures, but more to the wills of men than of beasts. But all of them are most of all subject to the will of God, to whom all wills also are subject, since they have no power except what He has bestowed upon them. The cause of things, therefore, which makes but is made, is God; but all other causes both make and are made. Such are all created spirits, and especially the rational. Material causes, therefore, which may rather be said to be made than to make, are not to be reckoned among efficient causes, because they can only do what the wills of spirits do by them. How, then, does an order of causes which is certain to the foreknowledge of God necessitate that there should be nothing which is dependent on our wills, when our wills themselves have a very important place in the order of causes? Cicero, then, contends with those who call this order of causes fatal, or rather designate this order itself by the name of fate; to which we have an abhorrence, especially on account of the word, which men have become accustomed to understand as meaning what is not true. But, whereas he denies that the order of all causes is most certain, and perfectly clear to the prescience of God, we detest his opinion more than the Stoics do. For he either denies that God exists, - which, indeed, in an assumed personage, he has labored to do, in his book De Natura Deorum, - or if he confesses that He exists, but denies that He is prescient of future things, what is that but just the fool saying in his heart there is no God? For one who is not prescient of all future things is not God. Wherefore our wills also have just so much power as God willed and foreknew that they should have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible foreknew that they would have the power to do it, and would do it. Wherefore, if I should choose to apply the name of fate to anything at all, I should rather say that fate belongs to the weaker of two parties, will to the stronger, who has the other in his power, than that the freedom of our will is excluded by that order of causes, which, by an unusual application of the word peculiar to themselves, the Stoics call Fate. 5.10. Wherefore, neither is that necessity to be feared, for dread of which the Stoics labored to make such distinctions among the causes of things as should enable them to rescue certain things from the dominion of necessity, and to subject others to it. Among those things which they wished not to be subject to necessity they placed our wills, knowing that they would not be free if subjected to necessity. For if that is to be called our necessity which is not in our power, but even though we be unwilling effects what it can effect - as, for instance, the necessity of death - it is manifest that our wills by which we live up-rightly or wickedly are not under such a necessity; for we do many things which, if we were not willing, we should certainly not do. This is primarily true of the act of willing itself - for if we will, it is; if we will not, it is not - for we should not will if we were unwilling. But if we define necessity to be that according to which we say that it is necessary that anything be of such or such a nature, or be done in such and such a manner, I know not why we should have any dread of that necessity taking away the freedom of our will. For we do not put the life of God or the foreknowledge of God under necessity if we should say that it is necessary that God should live forever, and foreknow all things; as neither is His power diminished when we say that He cannot die or fall into error - for this is in such a way impossible to Him, that if it were possible for Him, He would be of less power. But assuredly He is rightly called omnipotent, though He can neither die nor fall into error. For He is called omnipotent on account of His doing what He wills, not on account of His suffering what He wills not; for if that should befall Him, He would by no means be omnipotent. Wherefore, He cannot do some things for the very reason that He is omnipotent. So also, when we say that it is necessary that, when we will, we will by free choice, in so saying we both affirm what is true beyond doubt, and do not still subject our wills thereby to a necessity which destroys liberty. Our wills, therefore, exist as wills, and do themselves whatever we do by willing, and which would not be done if we were unwilling. But when any one suffers anything, being unwilling by the will of another, even in that case will retains its essential validity, - we do not mean the will of the party who inflicts the suffering, for we resolve it into the power of God. For if a will should simply exist, but not be able to do what it wills, it would be overborne by a more powerful will. Nor would this be the case unless there had existed will, and that not the will of the other party, but the will of him who willed, but was not able to accomplish what he willed. Therefore, whatsoever a man suffers contrary to his own will, he ought not to attribute to the will of men, or of angels, or of any created spirit, but rather to His will who gives power to wills. It is not the case, therefore, that because God foreknew what would be in the power of our wills, there is for that reason nothing in the power of our wills. For he who foreknew this did not foreknow nothing. Moreover, if He who foreknew what would be in the power of our wills did not foreknow nothing, but something, assuredly, even though He did foreknow, there is something in the power of our wills. Therefore we are by no means compelled, either, retaining the prescience of God, to take away the freedom of the will, or, retaining the freedom of the will, to deny that He is prescient of future things, which is impious. But we embrace both. We faithfully and sincerely confess both. The former, that we may believe well; the latter, that we may live well. For he lives ill who does not believe well concerning God. Wherefore, be it far from us, in order to maintain our freedom, to deny the prescience of Him by whose help we are or shall be free. Consequently, it is not in vain that laws are enacted, and that reproaches, exhortations, praises, and vituperations are had recourse to; for these also He foreknew, and they are of great avail, even as great as He foreknew that they would be of. Prayers, also, are of avail to procure those things which He foreknew that He would grant to those who offered them; and with justice have rewards been appointed for good deeds, and punishments for sins. For a man does not therefore sin because God foreknew that he would sin. Nay, it cannot be doubted but that it is the man himself who sins when he does sin, because He, whose foreknowledge is infallible, foreknew not that fate, or fortune, or something else would sin, but that the man himself would sin, who, if he wills not, sins not. But if he shall not will to sin, even this did God foreknow. 5.11. Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; who has given to the good and to the evil, being in common with stones, vegetable life in common with trees, sensuous life in common with brutes, intellectual life in common with angels alone; from whom is every mode, every species, every order; from whom are measure, number, weight; from whom is everything which has an existence in nature, of whatever kind it be, and of whatever value; from whom are the seeds of forms and the forms of seeds, and the motion of seeds and of forms; who gave also to flesh its origin, beauty, health, reproductive fecundity, disposition of members, and the salutary concord of its parts; who also to the irrational soul has given memory, sense, appetite, but to the rational soul, in addition to these, has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, without an harmony, and, as it were, a mutual peace among all its parts - that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence. 5.26. And on this account, Theodosius not only preserved during the lifetime of Gratian that fidelity which was due to him, but also, after his death, he, like a true Christian, took his little brother Valentinian under his protection, as joint emperor, after he had been expelled by Maximus, the murderer of his father. He guarded him with paternal affection, though he might without any difficulty have got rid of him, being entirely destitute of all resources, had he been animated with the desire of extensive empire, and not with the ambition of being a benefactor. It was therefore a far greater pleasure to him, when he had adopted the boy, and preserved to him his imperial dignity, to console him by his very humanity and kindness. Afterwards, when that success was rendering Maximus terrible, Theodosius, in the midst of his perplexing anxieties, was not drawn away to follow the suggestions of a sacrilegious and unlawful curiosity, but sent to John, whose abode was in the desert of Egypt - for he had learned that this servant of God (whose fame was spreading abroad) was endowed with the gift of prophecy - and from him he received assurance of victory. Immediately the slayer of the tyrant Maximus, with the deepest feelings of compassion and respect, restored the boy Valentinianus to his share in the empire from which he had been driven. Valentinianus being soon after slain by secret assassination, or by some other plot or accident, Theodosius, having again received a response from the prophet, and placing entire confidence in it, marched against the tyrant Eugenius, who had been unlawfully elected to succeed that emperor, and defeated his very powerful army, more by prayer than by the sword. Some soldiers who were at the battle reported to me that all the missiles they were throwing were snatched from their hands by a vehement wind, which blew from the direction of Theodosius' army upon the enemy; nor did it only drive with greater velocity the darts which were hurled against them, but also turned back upon their own bodies the darts which they themselves were throwing. And therefore the poet Claudian, although an alien from the name of Christ, nevertheless says in his praises of him, O prince, too much beloved by God, for you Æolus pours armed tempests from their caves; for you the air fights, and the winds with one accord obey your bugles. But the victor, as he had believed and predicted, overthrew the statues of Jupiter, which had been, as it were, consecrated by I know not what kind of rites against him, and set up in the Alps. And the thunderbolts of these statues, which were made of gold, he mirthfully and graciously presented to his couriers who (as the joy of the occasion permitted) were jocularly saying that they would be most happy to be struck by such thunderbolts. The sons of his own enemies, whose fathers had been slain not so much by his orders as by the vehemence of war, having fled for refuge to a church, though they were not yet Christians, he was anxious, taking advantage of the occasion, to bring over to Christianity, and treated them with Christian love. Nor did he deprive them of their property, but, besides allowing them to retain it, bestowed on them additional honors. He did not permit private animosities to affect the treatment of any man after the war. He was not like Cinna, and Marius, and Sylla, and other such men, who wished not to finish civil wars even when they were finished, but rather grieved that they had arisen at all, than wished that when they were finished they should harm any one. Amid all these events, from the very commencement of his reign, he did not cease to help the troubled church against the impious by most just and merciful laws, which the heretical Valens, favoring the Arians, had vehemently afflicted. Indeed, he rejoiced more to be a member of this church than he did to be a king upon the earth. The idols of the Gentiles he everywhere ordered to be overthrown, understanding well that not even terrestrial gifts are placed in the power of demons, but in that of the true God. And what could be more admirable than his religious humility, when, compelled by the urgency of certain of his intimates, he avenged the grievous crime of the Thessalonians, which at the prayer of the bishops he had promised to pardon, and, being laid hold of by the discipline of the church, did pece in such a way that the sight of his imperial loftiness prostrated made the people who were interceding for him weep more than the consciousness of offense had made them fear it when enraged? These and other similar good works, which it would be long to tell, he carried with him from this world of time, where the greatest human nobility and loftiness are but vapor. of these works the reward is eternal happiness, of which God is the giver, though only to those who are sincerely pious. But all other blessings and privileges of this life, as the world itself, light, air, earth, water, fruits, and the soul of man himself, his body, senses, mind, life, He lavishes on good and bad alike. And among these blessings is also to be reckoned the possession of an empire, whose extent He regulates according to the requirements of His providential government at various times. Whence, I see, we must now answer those who, being confuted and convicted by the most manifest proofs, by which it is shown that for obtaining these terrestrial things, which are all the foolish desire to have, that multitude of false gods is of no use, attempt to assert that the gods are to be worshipped with a view to the interest, not of the present life, but of that which is to come after death. For as to those who, for the sake of the friendship of this world, are willing to worship vanities, and do not grieve that they are left to their puerile understandings, I think they have been sufficiently answered in these five books; of which books, when I had published the first three, and they had begun to come into the hands of many, I heard that certain persons were preparing against them an answer of some kind or other in writing. Then it was told me that they had already written their answer, but were waiting a time when they could publish it without danger. Such persons I would advise not to desire what cannot be of any advantage to them; for it is very easy for a man to seem to himself to have answered arguments, when he has only been unwilling to be silent. For what is more loquacious than vanity? And though it be able, if it like, to shout more loudly than the truth, it is not, for all that, more powerful than the truth. But let men consider diligently all the things that we have said, and if, perchance, judging without party spirit, they shall clearly perceive that they are such things as may rather be shaken than torn up by their most impudent garrulity, and, as it were, satirical and mimic levity, let them restrain their absurdities, and let them choose rather to be corrected by the wise than to be lauded by the foolish. For if they are waiting an opportunity, not for liberty to speak the truth, but for license to revile, may not that befall them which Tully says concerning some one, Oh, wretched man! Who was at liberty to sin? Wherefore, whoever he be who deems himself happy because of license to revile, he would be far happier if that were not allowed him at all; for he might all the while, laying aside empty boast, be contradicting those to whose views he is opposed by way of free consultation with them, and be listening, as it becomes him, honorably, gravely, candidly, to all that can be adduced by those whom he consults by friendly disputation. < 10.16. What angels, then, are we to believe in this matter of blessed and eternal life?- those who wish to be worshipped with religious rites and observances, and require that men sacrifice to them; or those who say that all this worship is due to one God, the Creator, and teach us to render it with true piety to Him, by the vision of whom they are themselves already blessed, and in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is supremely miserable. Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists reply, or any philosophers, or the theurgists, or rather, periurgists, - for this name is good enough for those who practise such arts. In short, let all men answer - if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created, - let them, I say, tell us whether we should sacrifice to the gods or angels who order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the other had wrought miracles, but had merely uttered commands, the one to sacrifice to themselves, the other forbidding that, and ordering us to sacrifice to God, a godly mind would have been at no loss to discern which command proceeded from proud arrogance, and which from true religion. I will say more. If miracles had been wrought only by those who demand sacrifice for themselves, while those who forbade this, and enjoined sacrificing to the one God only, thought fit entirely to forego the use of visible miracles, the authority of the latter was to be preferred by all who would use, not their eyes only, but their reason. But since God, for the sake of commending to us the oracles of His truth, has, by means of these immortal messengers, who proclaim His majesty and not their own pride, wrought miracles of surpassing grandeur, certainty, and distinctness, in order that the weak among the godly might not be drawn away to false religion by those who require us to sacrifice to them and endeavor to convince us by stupendous appeals to our senses, who is so utterly unreasonable as not to choose and follow the truth, when he finds that it is heralded by even more striking evidences than falsehood? As for those miracles which history ascribes to the gods of the heathen - I do not refer to those prodigies which at intervals happen from some unknown physical causes, and which are arranged and appointed by Divine Providence, such as monstrous births, and unusual meteorological phenomena, whether startling only, or also injurious, and which are said to be brought about and removed by communication with demons, and by their most deceitful craft - but I refer to these prodigies which manifestly enough are wrought by their power and force, as, that the household gods which Æneas carried from Troy in his flight moved from place to place; that Tarquin cut a whetstone with a razor; that the Epidaurian serpent attached himself as a companion to Æsculapius on his voyage to Rome; that the ship in which the image of the Phrygian mother stood, and which could not be moved by a host of men and oxen, was moved by one weak woman, who attached her girdle to the vessel and drew it, as proof of her chastity; that a vestal, whose virginity was questioned, removed the suspicion by carrying from the Tiber a sieve full of water without any of it dropping: these, then, and the like, are by no means to be compared for greatness and virtue to those which, we read, were wrought among God's people. How much less can we compare those marvels, which even the laws of heathen nations prohibit and punish - I mean the magical and theurgic marvels, of which the great part are merely illusions practised upon the senses, as the drawing down of the moon, that, as Lucan says, it may shed a stronger influence on the plants? And if some of these do seem to equal those which are wrought by the godly, the end for which they are wrought distinguishes the two, and shows that ours are incomparably the more excellent. For those miracles commend the worship of a plurality of gods, who deserve worship the less the more they demand it; but these of ours commend the worship of the one God, who, both by the testimony of His own Scriptures, and by the eventual abolition of sacrifices, proves that He needs no such offerings. If, therefore, any angels demand sacrifice for themselves, we must prefer those who demand it, not for themselves, but for God, the Creator of all, whom they serve. For thus they prove how sincerely they love us, since they wish by sacrifice to subject us, not to themselves, but to Him by the contemplation of whom they themselves are blessed, and to bring us to Him from whom they themselves have never strayed. If, on the other hand, any angels wish us to sacrifice, not to one, but to many, not, indeed, to themselves, but to the gods whose angels they are, we must in this case also prefer those who are the angels of the one God of gods, and who so bid us to worship Him as to preclude our worshipping any other. But, further, if it be the case, as their pride and deceitfulness rather indicate, that they are neither good angels nor the angels of good gods, but wicked demons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one God whom the good angels serve, the angels who bid us sacrifice, not to themselves, but to Him whose sacrifice we ourselves ought to be? 10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall. 13.23. For as those bodies of ours, that have a living soul, though not as yet a quickening spirit, are called soul-informed bodies, and yet are not souls but bodies, so also those bodies are called spiritual, - yet God forbid we should therefore suppose them to be spirits and not bodies - which, being quickened by the Spirit, have the substance, but not the unwieldiness and corruption of flesh. Man will then be not earthly but heavenly, - not because the body will not be that very body which was made of earth, but because by its heavenly endowment it will be a fit inhabitant of heaven, and this not by losing its nature, but by changing its quality. The first man, of the earth earthy, was made a living soul, not a quickening spirit, - which rank was reserved for him as the reward of obedience. And therefore his body, which required meat and drink to satisfy hunger and thirst, and which had no absolute and indestructible immortality, but by means of the tree of life warded off the necessity of dying, and was thus maintained in the flower of youth - this body, I say, was doubtless not spiritual, but animal; and yet it would not have died but that it provoked God's threatened vengeance by offending. And though sustece was not denied him even outside Paradise, yet, being forbidden the tree of life, he was delivered over to the wasting of time, at least in respect of that life which, had he not sinned, he might have retained perpetually in Paradise, though only in an animal body, till such time as it became spiritual in acknowledgment of his obedience. Wherefore, although we understand that this manifest death, which consists in the separation of soul and body, was also signified by God when He said, In the day you eat thereof you shall surely die, Genesis 2:17 it ought not on that account to seem absurd that they were not dismissed from the body on that very day on which they took the forbidden and death-bringing fruit. For certainly on that very day their nature was altered for the worse and vitiated, and by their most just banishment from the tree of life they were involved in the necessity even of bodily death, in which necessity we are born. And therefore the apostle does not say, The body indeed is doomed to die on account of sin, but he says, The body indeed is dead because of sin. Then he adds, But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwells in you. Romans 8:10-11 Then accordingly shall the body become a quickening spirit which is now a living soul; and yet the apostle calls it dead, because already it lies under the necessity of dying. But in Paradise it was so made a living soul, though not a quickening spirit, that it could not properly be called dead, for, save through the commission of sin, it could not come under the power of death. Now, since God by the words, Adam, where are you? pointed to the death of the soul, which results when He abandons it, and since in the words, Earth you are, and unto earth shall you return, Genesis 3:19 He signified the death of the body, which results when the soul departs from it, we are led, therefore, to believe that He said nothing of the second death, wishing it to be kept hidden, and reserving it for the New Testament dispensation, in which it is most plainly revealed. And this He did in order that, first of all, it might be evident that this first death, which is common to all, was the result of that sin which in one man became common to all. But the second death is not common to all, those being excepted who were called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Romans 8:28-29 Those the grace of God has, by a Mediator, delivered from the second death. Thus the apostle states that the first man was made in an animal body. For, wishing to distinguish the animal body which now is from the spiritual, which is to be in the resurrection, he says, It is sown in corruption, it is raised in incorruption: it is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. Then, to prove this, he goes on, There is a natural body, and there is a spiritual body. And to show what the animated body is, he says, Thus it was written, The first man Adam was made a living soul, the last Adam was made a quickening spirit. 1 Corinthians 15:42-45 He wished thus to show what the animated body is, though Scripture did not say of the first man Adam, when his soul was created by the breath of God, Man was made in an animated body, but Man was made a living soul. Genesis 2:7 By these words, therefore, The first man was made a living soul, the apostle wishes man's animated body to be understood. But how he wishes the spiritual body to be understood he shows when he adds, But the last Adam was made a quickening spirit, plainly referring to Christ, who has so risen from the dead that He cannot die any more. He then goes on to say, But that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. And here he much more clearly asserts that he referred to the animal body when he said that the first man was made a living soul, and to the spiritual when he said that the last man was made a quickening spirit. The animal body is the first, being such as the first Adam had, and which would not have died had he not sinned, being such also as we now have, its nature being changed and vitiated by sin to the extent of bringing us under the necessity of death, and being such as even Christ condescended first of all to assume, not indeed of necessity, but of choice; but afterwards comes the spiritual body, which already is worn by anticipation by Christ as our head, and will be worn by His members in the resurrection of the dead. Then the apostle subjoins a notable difference between these two men, saying, The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy, and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:47-49 So he elsewhere says, As many of you as have been baptized into Christ have put on Christ; Galatians 3:27 but in very deed this shall be accomplished when that which is animal in us by our birth shall have become spiritual in our resurrection. For, to use his words again, We are saved by hope. Romans 8:24 Now we bear the image of the earthly man by the propagation of sin and death, which pass on us by ordinary generation; but we bear the image of the heavenly by the grace of pardon and life eternal, which regeneration confers upon us through the Mediator of God and men, the Man Christ Jesus. And He is the heavenly Man of Paul's passage, because He came from heaven to be clothed with a body of earthly mortality, that He might clothe it with heavenly immortality. And he calls others heavenly, because by grace they become His members, that, together with them, He may become one Christ, as head and body. In the same epistle he puts this yet more clearly: Since by man came death, by Man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive, 1 Corinthians 15:21-22 - that is to say, in a spiritual body which shall be made a quickening spirit. Not that all who die in Adam shall be members of Christ - for the great majority shall be punished in eternal death - but he uses the word all in both clauses, because, as no one dies in an animal body except in Adam, so no one is quickened a spiritual body save in Christ. We are not, then, by any means to suppose that we shall in the resurrection have such a body as the first man had before he sinned, nor that the words, As is the earthy such are they also that are earthy, are to be understood of that which was brought about by sin; for we are not to think that Adam had a spiritual body before he fell, and that, in punishment of his sin, it was changed into an animal body. If this be thought, small heed has been given to the words of so great a teacher, who says, There is a natural body, there is also a spiritual body; as it is written, The first man Adam was made a living soul. Was it after sin he was made so? Or was not this the primal condition of man from which the blessed apostle selects his testimony to show what the animal body is? 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. 14.16. Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. 14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things? 15.1. of the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much. We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures, or what we could reasonably deduce from them. And were we to enter into a more detailed investigation of these matters, an endless number of endless questions would arise, which would involve us in a larger work than the present occasion admits. We cannot be expected to find room for replying to every question that may be started by unoccupied and captious men, who are ever more ready to ask questions than capable of understanding the answer. Yet I trust we have already done justice to these great and difficult questions regarding the beginning of the world, or of the soul, or of the human race itself. This race we have distributed into two parts, the one consisting of those who live according to man, the other of those who live according to God. And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil. This, however, is their end, and of it we are to speak afterwards. At present, as we have said enough about their origin, whether among the angels, whose numbers we know not, or in the two first human beings, it seems suitable to attempt an account of their career, from the time when our two first parents began to propagate the race until all human generation shall cease. For this whole time or world-age, in which the dying give place and those who are born succeed, is the career of these two cities concerning which we treat. of these two first parents of the human race, then, Cain was the first-born, and he belonged to the city of men; after him was born Abel, who belonged to the city of God. For as in the individual the truth of the apostle's statement is discerned, that is not first which is spiritual, but that which is natural, and afterward that which is spiritual, 1 Corinthians 15:46 whence it comes to pass that each man, being derived from a condemned stock, is first of all born of Adam evil and carnal, and becomes good and spiritual only afterwards, when he is grafted into Christ by regeneration: so was it in the human race as a whole. When these two cities began to run their course by a series of deaths and births, the citizen of this world was the first-born, and after him the stranger in this world, the citizen of the city of God, predestinated by grace, elected by grace, by grace a stranger below, and by grace a citizen above. By grace - for so far as regards himself he is sprung from the same mass, all of which is condemned in its origin; but God, like a potter (for this comparison is introduced by the apostle judiciously, and not without thought), of the same lump made one vessel to honor, another to dishonor. Romans 9:21 But first the vessel to dishonor was made, and after it another to honor. For in each individual, as I have already said, there is first of all that which is reprobate, that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide. Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city, Genesis 4:17 but Abel, being a sojourner, built none. For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then shall the promised kingdom be given to them, in which they shall reign with their Prince, the King of the ages, time without end. 15.2. There was indeed on earth, so long as it was needed, a symbol and foreshadowing image of this city, which served the purpose of reminding men that such a city was to be rather than of making it present; and this image was itself called the holy city, as a symbol of the future city, though not itself the reality. of this city which served as an image, and of that free city it typified, Paul writes to the Galatians in these terms: Tell me, you that desire to be under the law, do you not hear the law? For it is written, that Abraham had two sons, the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh, but he of the free woman was by promise. Which things are an allegory: for these are the two covets; the one from the mount Sinai, which genders to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, you barren that bear not; break forth and cry, you that travail not, for the desolate has many more children than she which has an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what says the Scripture? Cast out the bond woman and her son: for the son of the bond woman shall not be heir with the son of the free woman. And we, brethren, are not children of the bond woman, but of the free, in the liberty wherewith Christ has made us free. Galatians 4:21-31 This interpretation of the passage, handed down to us with apostolic authority, shows how we ought to understand the Scriptures of the two covets - the old and the new. One portion of the earthly city became an image of the heavenly city, not having a significance of its own, but signifying another city, and therefore serving, or being in bondage. For it was founded not for its own sake, but to prefigure another city; and this shadow of a city was also itself foreshadowed by another preceding figure. For Sarah's handmaid Agar, and her son, were an image of this image. And as the shadows were to pass away when the full light came, Sarah, the free woman, who prefigured the free city (which again was also prefigured in another way by that shadow of a city Jerusalem), therefore said, Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac, or, as the apostle says, with the son of the free woman. In the earthly city, then, we find two things - its own obvious presence, and its symbolic presentation of the heavenly city. Now citizens are begotten to the earthly city by nature vitiated by sin, but to the heavenly city by grace freeing nature from sin; whence the former are called vessels of wrath, the latter vessels of mercy. Romans 9:22-23 And this was typified in the two sons of Abraham - Ishmael, the son of Agar the handmaid, being born according to the flesh, while Isaac was born of the free woman Sarah, according to the promise. Both, indeed, were of Abraham's seed; but the one was begotten by natural law, the other was given by gracious promise. In the one birth, human action is revealed; in the other, a divine kindness comes to light. 16.27. When it is said, The male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, because he has broken my covet, Genesis 17:14 some may be troubled how that ought to be understood, since it can be no fault of the infant whose life it is said must perish; nor has the covet of God been broken by him, but by his parents, who have not taken care to circumcise him. But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God's covet in that one in whom all have sinned. Now there are many things called God's covets besides those two great ones, the old and the new, which any one who pleases may read and know. For the first covet, which was made with the first man, is just this: In the day you eat thereof, you shall surely die. Genesis 2:17 Whence it is written in the book called Ecclesiasticus, All flesh waxes old as does a garment. For the covet from the beginning is, You shall die the death. Sirach 15:17 Now, as the law was more plainly given afterward, and the apostle says, Where no law is, there is no prevarication, Romans 4:15 on what supposition is what is said in the psalm true, I accounted all the sinners of the earth prevaricators, except that all who are held liable for any sin are accused of dealing deceitfully (prevaricating) with some law? If on this account, then, even the infants are, according to the true belief, born in sin, not actual but original, so that we confess they have need of grace for the remission of sins, certainly it must be acknowledged that in the same sense in which they are sinners they are also prevaricators of that law which was given in Paradise, according to the truth of both scriptures, I accounted all the sinners of the earth prevaricators, and Where no law is, there is no prevarication. And thus, be cause circumcision was the sign of regeneration, and the infant, on account of the original sin by which God's covet was first broken, was not undeservedly to lose his generation unless delivered by regeneration, these divine words are to be understood as if it had been said, Whoever is not born again, that soul shall perish from his people, because he has broken my covet, since he also has sinned in Adam with all others. For had He said, Because he has broken this my covet, He would have compelled us to understand by it only this of circumcision; but since He has not expressly said what covet the infant has broken, we are free to understand Him as speaking of that covet of which the breach can be ascribed to an infant. Yet if any one contends that it is said of nothing else than circumcision, that in it the infant has broken the covet of God because, he is not circumcised, he must seek some method of explanation by which it may be understood without absurdity (such as this) that he has broken the covet, because it has been broken in him although not by him. Yet in this case also it is to be observed that the soul of the infant, being guilty of no sin of neglect against itself, would perish unjustly, unless original sin rendered it obnoxious to punishment. 16.35. Let us now see how the times of the city of God run on from this point among Abraham's descendants. In the time from the first year of Isaac's life to the seventieth, when his sons were born, the only memorable thing is, that when he prayed God that his wife, who was barren, might bear, and the Lord granted what he sought, and she conceived, the twins leapt while still enclosed in her womb. And when she was troubled by this struggle, and inquired of the Lord, she received this answer: Two nations are in your womb, and two manner of people shall be separated from your bowels; and the one people shall overcome the other people, and the elder shall serve the younger. Genesis 25:23 The Apostle Paul would have us understand this as a great instance of grace; Romans 9:10-13 for the children being not yet born, neither having done any good or evil, the younger is chosen without any good desert and the elder is rejected, when beyond doubt, as regards original sin, both were alike, and as regards actual sin, neither had any. But the plan of the work on hand does not permit me to speak more fully of this matter now, and I have said much about it in other works. Only that saying, The elder shall serve the younger, is understood by our writers, almost without exception, to mean that the elder people, the Jews, shall serve the younger people, the Christians. And truly, although this might seem to be fulfilled in the Idumean nation, which was born of the elder (who had two names, being called both Esau and Edom, whence the name Idumeans), because it was afterwards to be overcome by the people which sprang from the younger, that is, by the Israelites, and was to become subject to them; yet it is more suitable to believe that, when it was said, The one people shall overcome the other people, and the elder shall serve the younger, that prophecy meant some greater thing; and what is that except what is evidently fulfilled in the Jews and Christians? 18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God. 19.15. This is prescribed by the order of nature: it is thus that God has created man. For let them, He says, have dominion over the fish of the sea, and over the fowl of the air, and over every creeping thing which creeps on the earth. Genesis 1:26 He did not intend that His rational creature, who was made in His image, should have dominion over anything but the irrational creation, - not man over man, but man over the beasts. And hence the righteous men in primitive times were made shepherds of cattle rather than kings of men, God intending thus to teach us what the relative position of the creatures is, and what the desert of sin; for it is with justice, we believe, that the condition of slavery is the result of sin. And this is why we do not find the word slave in any part of Scripture until righteous Noah branded the sin of his son with this name. It is a name, therefore, introduced by sin and not by nature. The origin of the Latin word for slave is supposed to be found in the circumstance that those who by the law of war were liable to be killed were sometimes preserved by their victors, and were hence called servants. And these circumstances could never have arisen save through sin. For even when we wage a just war, our adversaries must be sinning; and every victory, even though gained by wicked men, is a result of the first judgment of God, who humbles the vanquished either for the sake of removing or of punishing their sins. Witness that man of God, Daniel, who, when he was in captivity, confessed to God his own sins and the sins of his people, and declares with pious grief that these were the cause of the captivity. Daniel ix The prime cause, then, of slavery is sin, which brings man under the dominion of his fellow - that which does not happen save by the judgment of God, with whom is no unrighteousness, and who knows how to award fit punishments to every variety of offense. But our Master in heaven says, Every one who does sin is the servant of sin. John 8:34 And thus there are many wicked masters who have religious men as their slaves, and who are yet themselves in bondage; for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19 And beyond question it is a happier thing to be the slave of a man than of a lust; for even this very lust of ruling, to mention no others, lays waste men's hearts with the most ruthless dominion. Moreover, when men are subjected to one another in a peaceful order, the lowly position does as much good to the servant as the proud position does harm to the master. But by nature, as God first created us, no one is the slave either of man or of sin. This servitude is, however, penal, and is appointed by that law which enjoins the preservation of the natural order and forbids its disturbance; for if nothing had been done in violation of that law, there would have been nothing to restrain by penal servitude. And therefore the apostle admonishes slaves to be subject to their masters, and to serve them heartily and with good-will, so that, if they cannot be freed by their masters, they may themselves make their slavery in some sort free, by serving not in crafty fear, but in faithful love, until all unrighteousness pass away, and all principality and every human power be brought to nothing, and God be all in all. 19.21. This, then, is the place where I should fulfill the promise gave in the second book of this work, and explain, as briefly and clearly as possible, that if we are to accept the definitions laid down by Scipio in Cicero's De Republica, there never was a Roman republic; for he briefly defines a republic as the good of the people. And if this definition be true, there never was a Roman republic, for the people's good was never attained among the Romans. For the people, according to his definition, is an assemblage associated by a common acknowledgment of right and by a community of interests. And what he means by a common acknowledgment of right he explains at large, showing that a republic cannot be administered without justice. Where, therefore, there is no true justice there can be no right. For that which is done by right is justly done, and what is unjustly done cannot be done by right. For the unjust inventions of men are neither to be considered nor spoken of as rights; for even they themselves say that right is that which flows from the fountain of justice, and deny the definition which is commonly given by those who misconceive the matter, that right is that which is useful to the stronger party. Thus, where there is not true justice there can be no assemblage of men associated by a common acknowledgment of right, and therefore there can be no people, as defined by Scipio or Cicero; and if no people, then no good of the people, but only of some promiscuous multitude unworthy of the name of people. Consequently, if the republic is the good of the people, and there is no people if it be not associated by a common acknowledgment of right, and if there is no right where there is no justice, then most certainly it follows that there is no republic where there is no justice. Further, justice is that virtue which gives every one his due. Where, then, is the justice of man, when he deserts the true God and yields himself to impure demons? Is this to give every one his due? Or is he who keeps back a piece of ground from the purchaser, and gives it to a man who has no right to it, unjust, while he who keeps back himself from the God who made him, and serves wicked spirits, is just? This same book, De Republica, advocates the cause of justice against injustice with great force and keenness. The pleading for injustice against justice was first heard, and it was asserted that without injustice a republic could neither increase nor even subsist, for it was laid down as an absolutely unassailable position that it is unjust for some men to rule and some to serve; and yet the imperial city to which the republic belongs cannot rule her provinces without having recourse to this injustice. It was replied in behalf of justice, that this ruling of the provinces is just, because servitude may be advantageous to the provincials, and is so when rightly administered - that is to say, when lawless men are prevented from doing harm. And further, as they became worse and worse so long as they were free, they will improve by subjection. To confirm this reasoning, there is added an eminent example drawn from nature: for why, it is asked, does God rule man, the soul the body, the reason the passions and other vicious parts of the soul? This example leaves no doubt that, to some, servitude is useful; and, indeed, to serve God is useful to all. And it is when the soul serves God that it exercises a right control over the body; and in the soul itself the reason must be subject to God if it is to govern as it ought the passions and other vices. Hence, when a man does not serve God, what justice can we ascribe to him, since in this case his soul cannot exercise a just control over the body, nor his reason over his vices? And if there is no justice in such an individual, certainly there can be none in a community composed of such persons. Here, therefore, there is not that common acknowledgment of right which makes an assemblage of men a people whose affairs we call a republic. And why need I speak of the advantageousness, the common participation in which, according to the definition, makes a people? For although, if you choose to regard the matter attentively, you will see that there is nothing advantageous to those who live godlessly, as every one lives who does not serve God but demons, whose wickedness you may measure by their desire to receive the worship of men though they are most impure spirits, yet what I have said of the common acknowledgment of right is enough to demonstrate that, according to the above definition, there can be no people, and therefore no republic, where there is no justice. For if they assert that in their republic the Romans did not serve unclean spirits, but good and holy gods, must we therefore again reply to this evasion, though already we have said enough, and more than enough, to expose it? He must be an uncommonly stupid, or a shamelessly contentious person, who has read through the foregoing books to this point, and can yet question whether the Romans served wicked and impure demons. But, not to speak of their character, it is written in the law of the true God, He that sacrifices unto any god save unto the Lord only, he shall be utterly destroyed. Exodus 22:20 He, therefore, who uttered so menacing a commandment decreed that no worship should be given either to good or bad gods. 19.26. Wherefore, as the life of the flesh is the soul, so the blessed life of man is God, of whom the sacred writings of the Hebrews say, Blessed is the people whose God is the Lord. Miserable, therefore, is the people which is alienated from God. Yet even this people has a peace of its own which is not to be lightly esteemed, though, indeed, it shall not in the end enjoy it, because it makes no good use of it before the end. But it is our interest that it enjoy this peace meanwhile in this life; for as long as the two cities are commingled, we also enjoy the peace of Babylon. For from Babylon the people of God is so freed that it meanwhile sojourns in its company. And therefore the apostle also admonished the Church to pray for kings and those in authority, assigning as the reason, that we may live a quiet and tranquil life in all godliness and love. And the prophet Jeremiah, when predicting the captivity that was to befall the ancient people of God, and giving them the divine command to go obediently to Babylonia, and thus serve their God, counselled them also to pray for Babylonia, saying, In the peace thereof shall you have peace, Jeremiah 29:7 - the temporal peace which the good and the wicked together enjoy. 19.27. But the peace which is peculiar to ourselves we enjoy now with God by faith, and shall hereafter enjoy eternally with Him by sight. But the peace which we enjoy in this life, whether common to all or peculiar to ourselves, is rather the solace of our misery than the positive enjoyment of felicity. Our very righteousness, too, though true in so far as it has respect to the true good, is yet in this life of such a kind that it consists rather in the remission of sins than in the perfecting of virtues. Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members, Forgive us our debts as we forgive our debtors. Matthew 6:12 And this prayer is efficacious not for those whose faith is without works and dead, James 2:17 but for those whose faith works by love. Galatians 5:6 For as reason, though subjected to God, is yet pressed down by the corruptible body, Wisdom 9:15 so long as it is in this mortal condition, it has not perfect authority over vice, and therefore this prayer is needed by the righteous. For though it exercises authority, the vices do not submit without a struggle. For however well one maintains the conflict, and however thoroughly he has subdued these enemies, there steals in some evil thing, which, if it does not find ready expression in act, slips out by the lips, or insinuates itself into the thought; and therefore his peace is not full so long as he is at war with his vices. For it is a doubtful conflict he wages with those that resist, and his victory over those that are defeated is not secure, but full of anxiety and effort. Amidst these temptations, therefore, of all which it has been summarily said in the divine oracles, Is not human life upon earth a temptation? Job 7:1 who but a proud man can presume that he so lives that he has no need to say to God, Forgive us our debts? And such a man is not great, but swollen and puffed up with vanity, and is justly resisted by Him who abundantly gives grace to the humble. Whence it is said, God resists the proud, but gives grace to the humble. In this, then, consists the righteousness of a man, that he submit himself to God, his body to his soul, and his vices, even when they rebel, to his reason, which either defeats or at least resists them; and also that he beg from God grace to do his duty, and the pardon of his sins, and that he render to God thanks for all the blessings he receives. But, in that final peace to which all our righteousness has reference, and for the sake of which it is maintained, as our nature shall enjoy a sound immortality and incorruption, and shall have no more vices, and as we shall experience no resistance either from ourselves or from others, it will not be necessary that reason should rule vices which no longer exist, but God shall rule the man, and the soul shall rule the body, with a sweetness and facility suitable to the felicity of a life which is done with bondage. And this condition shall there be eternal, and we shall be assured of its eternity; and thus the peace of this blessedness and the blessedness of this peace shall be the supreme good. 19.28. But, on the other hand, they who do not belong to this city of God shall inherit eternal misery, which is also called the second death, because the soul shall then be separated from God its life, and therefore cannot be said to live, and the body shall be subjected to eternal pains. And consequently this second death shall be the more severe, because no death shall terminate it. But war being contrary to peace, as misery to happiness, and life to death, it is not without reason asked what kind of war can be found in the end of the wicked answering to the peace which is declared to be the end of the righteous? The person who puts this question has only to observe what it is in war that is hurtful and destructive, and he shall see that it is nothing else than the mutual opposition and conflict of things. And can he conceive a more grievous and bitter war than that in which the will is so opposed to passion, and passion to the will, that their hostility can never be terminated by the victory of either, and in which the violence of pain so conflicts with the nature of the body, that neither yields to the other? For in this life, when this conflict has arisen, either pain conquers and death expels the feeling of it, or nature conquers and health expels the pain. But in the world to come the pain continues that it may torment, and the nature endures that it may be sensible of it; and neither ceases to exist, lest punishment also should cease. Now, as it is through the last judgment that men pass to these ends, the good to the supreme good, the evil to the supreme evil, I will treat of this judgment in the following book. < 21.13. The Platonists, indeed, while they maintain that no sins are unpunished, suppose that all punishment is administered for remedial purposes, be it inflicted by human or divine law, in this life or after death; for a man may be scathless here, or, though punished, may yet not amend. Hence that passage of Virgil, where, when he had said of our earthly bodies and mortal members, that our souls derive - Hence wild desires and grovelling fears, And human laughter, human tears; Immured in dungeon-seeming night, They look abroad, yet see no light, goes on to say: Nay, when at last the life has fled, And left the body cold and dead, Ee'n then there passes not away The painful heritage of clay; Full many a long-contracted stain Perforce must linger deep in grain. So penal sufferings they endure For ancient crime, to make them pure; Some hang aloft in open view, For winds to pierce them through and through, While others purge their guilt deep-dyed In burning fire or whelming tide. They who are of this opinion would have all punishments after death to be purgatorial; and as the elements of air, fire, and water are superior to earth, one or other of these may be the instrument of expiating and purging away the stain contracted by the contagion of earth. So Virgil hints at the air in the words, Some hang aloft for winds to pierce; at the water in whelming tide; and at fire in the expression in burning fire. For our part, we recognize that even in this life some punishments are purgatorial - not, indeed, to those whose life is none the better, but rather the worse for them, but to those who are constrained by them to amend their life. All other punishments, whether temporal or eternal, inflicted as they are on every one by divine providence, are sent either on account of past sins, or of sins presently allowed in the life, or to exercise and reveal a man's graces. They may be inflicted by the instrumentality of bad men and angels as well as of the good. For even if any one suffers some hurt through another's wickedness or mistake, the man indeed sins whose ignorance or injustice does the harm; but God, who by His just though hidden judgment permits it to be done, sins not. But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment. But of those who suffer temporary punishments after death, all are not doomed to those everlasting pains which are to follow that judgment; for to some, as we have already said, what is not remitted in this world is remitted in the next, that is, they are not punished with the eternal punishment of the world to come. 21.14. Quite exceptional are those who are not punished in this life, but only afterwards. Yet that there have been some who have reached the decrepitude of age without experiencing even the slightest sickness, and who have had uninterrupted enjoyment of life, I know both from report and from my own observation. However, the very life we mortals lead is itself all punishment, for it is all temptation, as the Scriptures declare, where it is written, Is not the life of man upon earth a temptation? Job 7:1 For ignorance is itself no slight punishment, or want of culture, which it is with justice thought so necessary to escape, that boys are compelled, under pain of severe punishment, to learn trades or letters; and the learning to which they are driven by punishment is itself so much of a punishment to them, that they sometimes prefer the pain that drives them to the pain to which they are driven by it. And who would not shrink from the alternative, and elect to die, if it were proposed to him either to suffer death or to be again an infant? Our infancy, indeed, introducing us to this life not with laughter but with tears, seems unconsciously to predict the ills we are to encounter. Zoroaster alone is said to have laughed when he was born, and that unnatural omen portended no good to him. For he is said to have been the inventor of magical arts, though indeed they were unable to secure to him even the poor felicity of this present life against the assaults of his enemies. For, himself king of the Bactrians, he was conquered by Ninus king of the Assyrians. In short, the words of Scripture, An heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb till the day that they return to the mother of all things, Sirach 40:1 - these words so infallibly find fulfillment, that even the little ones, who by the layer of regeneration have been freed from the bond of original sin in which alone they were held, yet suffer many ills, and in some instances are even exposed to the assaults of evil spirits. But let us not for a moment suppose that this suffering is prejudicial to their future happiness, even though it has so increased as to sever soul from body, and to terminate their life in that early age. 21.15. Nevertheless, in the heavy yoke that is laid upon the sons of Adam, from the day that they go out of their mother's womb to the day that they return to the mother of all things, there is found an admirable though painful monitor teaching us to be sober-minded, and convincing us that this life has become penal in consequence of that outrageous wickedness which was perpetrated in Paradise, and that all to which the New Testament invites belongs to that future inheritance which awaits us in the world to come, and is offered for our acceptance, as the earnest that we may, in its own due time, obtain that of which it is the pledge. Now, therefore, let us walk in hope, and let us by the spirit mortify the deeds of the flesh, and so make progress from day to day. For the Lord knows them that are His; 2 Timothy 2:19 and as many as are led by the Spirit of God, they are sons of God, Romans 8:14 but by grace, not by nature. For there is but one Son of God by nature, who in His compassion became Son of man for our sakes, that we, by nature sons of men, might by grace become through Him sons of God. For He, abiding unchangeable, took upon Him our nature, that thereby He might take us to Himself; and, holding fast His own divinity, He became partaker of our infirmity, that we, being changed into some better thing, might, by participating in His righteousness and immortality, lose our own properties of sin and mortality, and preserve whatever good quality He had implanted in our nature perfected now by sharing in the goodness of His nature. For as by the sin of one man we have fallen into a misery so deplorable, so by the righteousness of one Man, who also is God, shall we come to a blessedness inconceivably exalted. Nor ought any one to trust that he has passed from the one man to the other until he shall have reached that place where there is no temptation, and have entered into the peace which he seeks in the many and various conflicts of this war, in which the flesh lusts against the spirit, and the spirit against the flesh. Galatians 5:17 Now, such a war as this would have had no existence if human nature had, in the exercise of free will, continued steadfast in the uprightness in which it was created. But now in its misery it makes war upon itself, because in its blessedness it would not continue at peace with God; and this, though it be a miserable calamity, is better than the earlier stages of this life, which do not recognize that a war is to be maintained. For better is it to contend with vices than without conflict to be subdued by them. Better, I say, is war with the hope of peace everlasting than captivity without any thought of deliverance. We long, indeed, for the cessation of this war, and, kindled by the flame of divine love, we burn for entrance on that well-ordered peace in which whatever is inferior is for ever subordinated to what is above it. But if (which God forbid) there had been no hope of so blessed a consummation, we should still have preferred to endure the hardness of this conflict, rather than, by our non-resistance, to yield ourselves to the dominion of vice. 21.24. And this reasoning is equally conclusive against those who, in their own interest, but under the guise of a greater tenderness of spirit, attempt to invalidate the words of God, and who assert that these words are true, not because men shall suffer those things which are threatened by God, but because they deserve to suffer them. For God, they say, will yield them to the prayers of His saints, who will then the more earnestly pray for their enemies, as they shall be more perfect in holiness, and whose prayers will be the more efficacious and the more worthy of God's ear, because now purged from all sin whatsoever. Why, then, if in that perfected holiness their prayers be so pure and all-availing, will they not use them in behalf of the angels for whom eternal fire is prepared, that God may mitigate His sentence and alter it, and extricate them from that fire? Or will there, perhaps, be some one hardy enough to affirm that even the holy angels will make common cause with holy men (then become the equals of God's angels), and will intercede for the guilty, both men and angels, that mercy may spare them the punishment which truth has pronounced them to deserve? But this has been asserted by no one sound in the faith; nor will be. Otherwise there is no reason why the Church should not even now pray for the devil and his angels, since God her Master has ordered her to pray for her enemies. The reason, then, which prevents the Church from now praying for the wicked angels, whom she knows to be her enemies, is the identical reason which shall prevent her, however perfected in holiness, from praying at the last judgment for those men who are to be punished in eternal fire. At present she prays for her enemies among men, because they have yet opportunity for fruitful repentance. For what does she especially beg for them but that God would grant them repentance, as the apostle says, that they may return to soberness out of the snare of the devil, by whom they are held captive according to his will? 2 Timothy 2:25-26 But if the Church were certified who those are, who, though they are still abiding in this life, are yet predestinated to go with the devil into eternal fire, then for them she could no more pray than for him. But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession. But if any retain an impenitent heart until death, and are not converted from enemies into sons, does the Church continue to pray for them, for the spirits, i.e., of such persons deceased? And why does she cease to pray for them, unless because the man who was not translated into Christ's kingdom while he was in the body, is now judged to be of Satan's following? It is then, I say, the same reason which prevents the Church at any time from praying for the wicked angels, which prevents her from praying hereafter for those men who are to be punished in eternal fire; and this also is the reason why, though she prays even for the wicked so long as they live, she yet does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, They shall not be forgiven, neither in this world, neither in that which is to come. Matthew 12:32 But when the Judge of quick and dead has said, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, and to those on the other side, Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels, and These shall go away into eternal punishment, but the righteous into eternal life, it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal. Let no man then so understand the words of the Psalmist, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies as if the sentence of God were true of good men, false of bad men, or true of good men and wicked angels, but false of bad men. For the Psalmist's words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies? and then immediately subjoins, And I said, Now I begin: this is the change wrought by the right hand of the Most High, he manifestly explained what he meant by the words, Shall he shut up in His anger His tender mercies? For God's anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow. Yet in this anger God does not forget to be gracious, causing His sun to shine and His rain to descend on the just and the unjust; Matthew 5:45 and thus He does not in His anger cut short His tender mercies, and especially in what the Psalmist speaks of in the words, Now I begin: this change is from the right hand of the Most High; for He changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God's anger, and even while His anger is manifesting itself in this miserable corruption; for in His anger He does not shut up His tender mercies. And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time He will not in this anger shut up His tender mercies. But even this hypothesis I am not to be supposed to affirm because I do not positively oppose it. As for those who find an empty threat rather than a truth in such passages as these: Depart from me, you cursed, into everlasting fire; and These shall go away into eternal punishment; Matthew 25:41, 46 and They shall be tormented for ever and ever; Revelation 20:10 and Their worm shall not die, and their fire shall not be quenched, Isaiah 66:24 - such persons, I say, are most emphatically and abundantly refuted, not by me so much as by the divine Scripture itself. For the men of Nineveh repented in this life, and therefore their repentance was fruitful, inasmuch as they sowed in that field which the Lord meant to be sown in tears that it might afterwards be reaped in joy. And yet who will deny that God's prediction was fulfilled in their case, if at least he observes that God destroys sinners not only in anger but also in compassion? For sinners are destroyed in two ways - either, like the Sodomites, the men themselves are punished for their sins, or, like the Ninevites, the men's sins are destroyed by repentance. God's prediction, therefore, was fulfilled - the wicked Nineveh was overthrown, and a good Nineveh built up. For its walls and houses remained standing; the city was overthrown in its depraved manners. And thus, though the prophet was provoked that the destruction which the inhabitants dreaded, because of his prediction, did not take place, yet that which God's foreknowledge had predicted did take place, for He who foretold the destruction knew how it should be fulfilled in a less calamitous sense. But that these perversely compassionate persons may see what is the purport of these words, How great is the abundance of Your sweetness, Lord, which You have hidden for them that fear You, let them read what follows: And You have perfected it for them that hope in You. For what means, You have hidden it for them that fear You, You have perfected it for them that hope in You, unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. For they hope in themselves, not in Him; and therefore God's abundant sweetness is hidden from them. They fear God, indeed, but it is with that servile fear which is not in love; for perfect love casts out fear. 1 John 4:18 Therefore to them that hope in Him He perfects His sweetness, inspiring them with His own love, so that with a holy fear, which love does not cast out, but which endures for ever, they may, when they glory, glory in the Lord. For the righteousness of God is Christ, who is of God made unto us, as the apostle says, wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glories, let him glory in the Lord. 1 Corinthians 1:30-31 This righteousness of God, which is the gift of grace without merits, is not known by those who go about to establish their own righteousness, and are therefore not subject to the righteousness of God, which is Christ. Romans 10:3 But it is in this righteousness that we find the great abundance of God's sweetness, of which the psalm says, Taste and see how sweet the Lord is. And this we rather taste than partake of to satiety in this our pilgrimage. We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, I shall be satisfied when Your glory shall be manifested. It is thus that Christ perfects the great abundance of His sweetness to them that hope in Him. But if God conceals His sweetness from them that fear Him in the sense that these our objectors fancy, so that men's ignorance of His purpose of mercy towards the wicked may lead them to fear Him and live better, and so that there may be prayer made for those who are not living as they ought, how then does He perfect His sweetness to them that hope in Him, since, if their dreams be true, it is this very sweetness which will prevent Him from punishing those who do not hope in Him? Let us then seek that sweetness of His, which He perfects to them that hope in Him, not that which He is supposed to perfect to those who despise and blaspheme Him; for in vain, after this life, does a man seek for what he has neglected to provide while in this life. Then, as to that saying of the apostle, For God has concluded all in unbelief, that He may have mercy upon all, Romans 11:32 it does not mean that He will condemn no one; but the foregoing context shows what is meant. The apostle composed the epistle for the Gentiles who were already believers; and when he was speaking to them of the Jews who were yet to believe, he says, For as you in times past believed not God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. Then he added the words in question with which these persons beguile themselves: For God concluded all in unbelief, that He might have mercy upon all. All whom, if not all those of whom he was speaking, just as if he had said, Both you and them? God then concluded all those in unbelief, both Jews and Gentiles, whom He foreknew and predestinated to be conformed to the image of His Son, in order that they might be confounded by the bitterness of unbelief, and might repent and believingly turn to the sweetness of God's mercy, and might take up that exclamation of the psalm, How great is the abundance of Your sweetness, O Lord, which You have hidden for them that fear You, but have perfected to them that hope, not in themselves, but in You. He has mercy, then, on all the vessels of mercy. And what means all? Both those of the Gentiles and those of the Jews whom He predestinated, called, justified, glorified: none of these will be condemned by Him; but we cannot say none of all men whatever. 22.24. But we must now contemplate the rich and countless blessings with which the goodness of God, who cares for all He has created, has filled this very misery of the human race, which reflects His retributive justice. That first blessing which He pronounced before the fall, when He said, Increase, and multiply, and replenish the earth, Genesis 1:28 He did not inhibit after man had sinned, but the fecundity originally bestowed remained in the condemned stock; and the vice of sin, which has involved us in the necessity of dying, has yet not deprived us of that wonderful power of seed, or rather of that still more marvellous power by which seed is produced, and which seems to be as it were inwrought and inwoven in the human body. But in this river, as I may call it, or torrent of the human race, both elements are carried along together - both the evil which is derived from him who begets, and the good which is bestowed by Him who creates us. In the original evil there are two things, sin and punishment; in the original good, there are two other things, propagation and conformation. But of the evils, of which the one, sin, arose from our audacity, and the other, punishment, from God's judgment, we have already said as much as suits our present purpose. I mean now to speak of the blessings which God has conferred or still confers upon our nature, vitiated and condemned as it is. For in condemning it He did not withdraw all that He had given it, else it had been annihilated; neither did He, in penally subjecting it to the devil, remove it beyond His own power; for not even the devil himself is outside of God's government, since the devil's nature subsists only by the supreme Creator who gives being to all that in any form exists. of these two blessings, then, which we have said flow from God's goodness, as from a fountain, towards our nature, vitiated by sin and condemned to punishment, the one, propagation, was conferred by God's benediction when He made those first works, from which He rested on the seventh day. But the other, conformation, is conferred in that work of His wherein He works hitherto. John 5:17 For were He to withdraw His efficacious power from things, they should neither be able to go on and complete the periods assigned to their measured movements, nor should they even continue in possession of that nature they were created in. God, then, so created man that He gave him what we may call fertility, whereby he might propagate other men, giving them a congenital capacity to propagate their kind, but not imposing on them any necessity to do so. This capacity God withdraws at pleasure from individuals, making them barren; but from the whole race He has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin, this power of propagation is not what it would have been had there been no sin. For since man placed in honor fell, he has become like the beasts, and generates as they do, though the little spark of reason, which was the image of God in him, has not been quite quenched. But if conformation were not added to propagation, there would be no reproduction of one's kind. For even though there were no such thing as copulation, and God wished to fill the earth with human inhabitants, He might create all these as He created one without the help of human generation. And, indeed, even as it is, those who copulate can generate nothing save by the creative energy of God. As, therefore, in respect of that spiritual growth whereby a man is formed to piety and righteousness, the apostle says, Neither is he that plants anything, neither he that waters, but God that gives the increase, 1 Corinthians 3:7 so also it must be said that it is not he that generates that is anything, but God that gives the essential form; that it is not the mother who carries and nurses the fruit of her womb that is anything, but God that gives the increase. For He alone, by that energy wherewith He works hitherto, causes the seed to develop, and to evolve from certain secret and invisible folds into the visible forms of beauty which we see. He alone, coupling and connecting in some wonderful fashion the spiritual and corporeal natures, the one to command, the other to obey, makes a living being. And this work of His is so great and wonderful, that not only man, who is a rational animal, and consequently more excellent than all other animals of the earth, but even the most diminutive insect, cannot be considered attentively without astonishment and without praising the Creator. It is He, then, who has given to the human soul a mind, in which reason and understanding lie as it were asleep during infancy, and as if they were not, destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction, fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom, and becomes endowed with those virtues by which, in prudence, fortitude, temperance, and righteousness, it makes war upon error and the other inborn vices, and conquers them by fixing its desires upon no other object than the supreme and unchangeable Good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty, and the unspeakable boon He has conferred upon our rational nature, by giving us even the capacity of such attainment? For over and above those arts which are called virtues, and which teach us how we may spend our life well, and attain to endless happiness - arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ - has not the genius of man invented and applied countless astonishing arts, partly the result of necessity, partly the result of exuberant invention, so that this vigor of mind, which is so active in the discovery not merely of superfluous but even of dangerous and destructive things, betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts? What wonderful - one might say stupefying - advances has human industry made in the arts of weaving and building, of agriculture and navigation! With what endless variety are designs in pottery, painting, and sculpture produced, and with what skill executed! What wonderful spectacles are exhibited in the theatres, which those who have not seen them cannot credit! How skillful the contrivances for catching, killing, or taming wild beasts! And for the injury of men, also, how many kinds of poisons, weapons, engines of destruction, have been invented, while for the preservation or restoration of health the appliances and remedies are infinite! To provoke appetite and please the palate, what a variety of seasonings have been concocted! To express and gain entrance for thoughts, what a multitude and variety of signs there are, among which speaking and writing hold the first place! What ornaments has eloquence at command to delight the mind! What wealth of song is there to captivate the ear! How many musical instruments and strains of harmony have been devised! What skill has been attained in measures and numbers! With what sagacity have the movements and connections of the stars been discovered! Who could tell the thought that has been spent upon nature, even though, despairing of recounting it in detail, he endeavored only to give a general view of it? In fine, even the defense of errors and misapprehensions, which has illustrated the genius of heretics and philosophers, cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling, and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God, who administers all things He has made with absolute power and justice, it could never have fallen into these miseries, nor have gone out of them to miseries eternal, - saving only those who are redeemed - had not an exceeding great sin been found in the first man from whom the rest have sprung. Moreover, even in the body, though it dies like that of the beasts, and is in many ways weaker than theirs, what goodness of God, what providence of the great Creator, is apparent! The organs of sense and the rest of the members, are not they so placed, the appearance, and form, and stature of the body as a whole, is it not so fashioned, as to indicate that it was made for the service of a reasonable soul? Man has not been created stooping towards the earth, like the irrational animals; but his bodily form, erect and looking heavenwards, admonishes him to mind the things that are above. Then the marvellous nimbleness which has been given to the tongue and the hands, fitting them to speak, and write, and execute so many duties, and practise so many arts, does it not prove the excellence of the soul for which such an assistant was provided? And even apart from its adaptation to the work required of it, there is such a symmetry in its various parts, and so beautiful a proportion maintained, that one is at a loss to decide whether, in creating the body, greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contribute something to its beauty. And this would be all the more apparent, if we knew more precisely how all its parts are connected and adapted to one another, and were not limited in our observations to what appears on the surface; for as to what is covered up and hidden from our view, the intricate web of veins and nerves, the vital parts of all that lies under the skin, no one can discover it. For although, with a cruel zeal for science, some medical men, who are called anatomists, have dissected the bodies of the dead, and sometimes even of sick persons who died under their knives, and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat, and how it might be cured, yet those relations of which I speak, and which form the concord, or, as the Greeks call it, harmony, of the whole body outside and in, as of some instrument, no one has been able to discover, because no one has been audacious enough to seek for them. But if these could be known, then even the inward parts, which seem to have no beauty, would so delight us with their exquisite fitness, as to afford a profounder satisfaction to the mind - and the eyes are but its ministers - than the obvious beauty which gratifies the eye. There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man's breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defense. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another's beauty without any lust - a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has put on praise and comeliness. How can I tell of the rest of creation, with all its beauty and utility, which the divine goodness has given to man to please his eye and serve his purposes, condemned though he is, and hurled into these labors and miseries? Shall I speak of the manifold and various loveliness of sky, and earth, and sea; of the plentiful supply and wonderful qualities of the light; of sun, moon, and stars; of the shade of trees; of the colors and perfume of flowers; of the multitude of birds, all differing in plumage and in song; of the variety of animals, of which the smallest in size are often the most wonderful - the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea, which itself is so grand a spectacle, when it arrays itself as it were in vestures of various colors, now running through every shade of green, and again becoming purple or blue? Is it not delightful to look at it in storm, and experience the soothing complacency which it inspires, by suggesting that we ourselves are not tossed and shipwrecked? What shall I say of the numberless kinds of food to alleviate hunger, and the variety of seasonings to stimulate appetite which are scattered everywhere by nature, and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health! How grateful is the alternation of day and night! How pleasant the breezes that cool the air! How abundant the supply of clothing furnished us by trees and animals! Who can enumerate all the blessings we enjoy? If I were to attempt to detail and unfold only these few which I have indicated in the mass, such an enumeration would fill a volume. And all these are but the solace of the wretched and condemned, not the rewards of the blessed. What then shall these rewards be, if such be the blessings of a condemned state? What will He give to those whom He has predestined to life, who has given such things even to those whom He has predestined to death? What blessings will He in the blessed life shower upon those for whom, even in this state of misery, He has been willing that His only-begotten Son should endure such sufferings even to death? Thus the apostle reasons concerning those who are predestined to that kingdom: He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also give us all things? Romans 8:32 When this promise is fulfilled, what shall we be? What blessings shall we receive in that kingdom, since already we have received as the pledge of them Christ's dying? In what condition shall the spirit of man be, when it has no longer any vice at all; when it neither yields to any, nor is in bondage to any, nor has to make war against any, but is perfected, and enjoys undisturbed peace with itself? Shall it not then know all things with certainty, and without any labor or error, when unhindered and joyfully it drinks the wisdom of God at the fountain-head? What shall the body be, when it is in every respect subject to the spirit, from which it shall draw a life so sufficient, as to stand in need of no other nutriment? For it shall no longer be animal, but spiritual, having indeed the substance of flesh, but without any fleshly corruption. 22.29. And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that peace of God which, as the apostle says, passes all understanding, Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passes ours there is no doubt; but if it passes that of the angels - and he who says all understanding seems to make no exception in their favor - then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passes all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbor, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, We know in part, and we prophesy in part, until that which is perfect has come; 1 Corinthians 13:9-10 and Now we see through a glass, darkly; but then face to face. 1 Corinthians 13:12 Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow citizens. The Lord Jesus also said, See that you despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven. Matthew 18:10 As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, Now we see through a glass, darkly; but then face to face. This vision is reserved as the reward of our faith; and of it the Apostle John also says, When He shall appear, we shall be like Him, for we shall see Him as He is. 1 John 3:2 By the face of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name. And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, I believed, therefore have I spoken. I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be that which is perfect, of which the apostle says, We know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part shall be done away. Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, When I was a child, I understood as a child, I spoke as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Corinthians 13:11-12 If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect has come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: Did not my heart go with you, when the man came out of his chariot to meet you, and you tooked his gifts? 2 Kings 5:26 Or, as the presbyter Jerome rendered it from the Hebrew, Was not my heart present when the man turned from his chariot to meet you? The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit. But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, I fill heaven and earth, Jeremiah 23:24 we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power - the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances, - but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, I have heard of You by the hearing of the ear; but now my eye sees You: wherefore I abhor myself, and melt away, and count myself dust and ashes; Job 42:5-6 although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, Having the eyes of your heart illuminated. Ephesians 1:18 But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, Blessed are the pure in heart: for they shall see God. Matthew 5:8 But whether in the future life God shall also be seen with the bodily eye, this is now our question. The expression of Scripture, And all flesh shall see the salvation of God, Luke 3:6 may without difficulty be understood as if it were said, And every man shall see the Christ of God. And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, Now let Your servant depart in peace, according to Your word: for my eyes have seen Your salvation. Luke 2:29-30 As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, And in my flesh I shall see God, no doubt they were a prophecy of the resurrection of the flesh; yet he does not say by the flesh. And indeed, if he had said this, it would still be possible that Christ was meant by God; for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, face to face, 1 Corinthians 13:12 does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the spirit of the Lord. 2 Corinthians 3:18 In the same sense we understand what the Psalmist sings, Draw near unto Him, and be enlightened; and your faces shall not be ashamed. For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain - for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce - it is necessary that the words of the Book of Wisdom be illustrated in us: The thoughts of mortal men are timid, and our fore-castings uncertain. Wisdom 9:14 For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body - if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognizes his own life - that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow - by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus. Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognize God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made, Romans 1:20 and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God - a supposition for which it is difficult or even impossible to find any support in Scripture, - or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God. 1 Corinthians 4:5 22.30. How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labor. I am admonished also by the sacred song, in which I read or hear the words, Blessed are they that dwell in Your house, O Lord; they will be still praising You. All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall immediately be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honor shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, I will be your God, and you shall be my people, Leviticus 26:12 than, I shall be their satisfaction, I shall be all that men honorably desire - life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, That God may be all in all. 1 Corinthians 15:28 He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all. But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has. Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin - the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer. The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skillful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things - one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life - so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another - the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, Be still, and know that I am God. There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make. Genesis 2:2-3 For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, You shall be as gods, Genesis 3:5 and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, You shall do no servile work in it. Deuteronomy 5:14 Wherefore also it is said by Ezekiel the prophet, And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them. Ezekiel 20:12 This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God. This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations - one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, It is not for you to know the times, which the Father has put in His own power. Acts 1:7 After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen. <

105. Augustine, Quaestionum Evangeliorum Libri Duo, 1.6, 1.28, 2.38-2.39, 2.45-2.47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. fel. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 134, 251

106. Gregory of Nyssa, De Vita Mosis, 7.1.45 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, tract. ev. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

107. Augustine, Retractiones, 1.3.3, 1.5.1, 1.9.2, 1.21.4, 1.25.2q.68, 2.29, 2.1, 1.22.1, 1.11, 2.4.1, 2.69, 2.70, 2.71, 2.72, 2.73, 2.15.1, 2.61, 2.62, 2.63, 2.64, 2.65, 2.66, 2.67, 2.68, 2.15, 2.74, 2.75, 2.77, 2.76, 2.83, 2.82, 2.80, 2.79, 2.84, 2.78, 2.85, 2.81, 2.87, 2.42.2, 2.86, 2.92, 2.93, 2.91, 2.89, 2.88, 2.90, 2.24, 2.31, 2.31.1, prologue 3 vii, 1.9.6, 1.9.5, 1.9.4, 1.13, 1.10.2, 2.36, 1.22.4, 1.15.6, 1.23.4, 1.23.3, 1.23.2, 1.23.1, 2.82.3, 1.25.2q.62, 1.20, 2.1.1, 2.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96

108. Augustine, De Vera Religione Liber Unus, 1.1-4.7, 1.1, 1.13, 3.5, 4, 5, 5.8, 6, 7, 7.13, 9.16, 10, 10.19, 10.20, 16.32, 17.33, 19, 26.48, 26.48-28.51, 26.49, 27.50, 31, 39.72-44.82, 45.84, 46.86-48.93, 50.99, 65, 68, 76, 87, 92, 112 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 300

109. Cassian, Conferences, 13.11.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 294

110. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.2, 1.8-1.10, 1.13-1.15, 1.21-1.22, 1.24-1.25, 1.27, 1.29-1.31, 1.34, 1.38-1.39, 1.46-1.47, 1.62-1.64, 1.67, 2.2, 2.5-2.7, 2.11, 2.15-2.17, 2.26-2.32, 2.43, 2.48, 2.52, 3.7-3.15, 3.30-3.31, 3.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 144, 147, 150, 157, 158, 159, 160, 161, 162, 165, 187, 188, 249, 250, 251, 252, 254, 260, 262, 263, 264

1.8. When to the like purport he says: By man came death, by man also the resurrection of the dead, 1 Corinthians 15:21 in what other sense can the passage be understood than of the death of the body; for having in view the mention of this, he proceeded to speak of the resurrection of the body, and affirmed it in a most earnest and solemn discourse? In these words, addressed to the Corinthians: By man came death, and by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive, 1 Corinthians 15:21-22 - what other meaning is indeed conveyed than in the verse in which he says to the Romans, By one man sin entered into the world, and death by sin? Romans 5:12 Now they will have it, that the death here meant is the death, not of the body, but of the soul, on the pretence that another thing is spoken of to the Corinthians, where they are quite unable to understand the death of the soul, because the subject there treated is the resurrection of the body, which is the antithesis of the death of the body. The reason, moreover, why only death is here mentioned as caused by man, and not sin also, is because the point of the discourse is not about righteousness, which is the antithesis of sin, but about the resurrection of the body, which is contrasted with the death of the body. 1.9. You tell me in your letter, that they endeavour to twist into some new sense the passage of the apostle, in which he says: By one man sin entered into the world, and death by sin; Romans 5:12 yet you have not informed me what they suppose to be the meaning of these words. But so far as I have discovered from others, they think that the death which is here mentioned is not the death of the body, which they will not allow Adam to have deserved by his sin, but that of the soul, which takes place in actual sin; and that this actual sin has not been transmitted from the first man to other persons by natural descent, but by imitation. Hence, likewise, they refuse to believe that in infants original sin is remitted through baptism, for they contend that no such original sin exists at all in people by their birth. But if the apostle had wished to assert that sin entered into the world, not by natural descent, but by imitation, he would have mentioned as the first offender, not Adam indeed, but the devil, of whom it is written, 1 John 3:8 that he sins from the beginning; of whom also we read in the Book of Wisdom: Nevertheless through the devil's envy death entered into the world. Wisdom 2:24 Now, forasmuch as this death came upon men from the devil, not because they were propagated by him, but because they imitated his example, it is immediately added: And they that do hold of his side do imitate him. Wisdom 2:25 Accordingly, the apostle, when mentioning sin and death together, which had passed by natural descent from one upon all men, set him down as the introducer thereof from whom the propagation of the human race took its beginning. 1.10. No doubt all they imitate Adam who by disobedience transgress the commandment of God; but he is one thing as an example to those who sin because they choose; and another thing as the progenitor of all who are born with sin. All His saints, also, imitate Christ in the pursuit of righteousness; whence the same apostle, whom we have already quoted, says: Be imitators of me, as I am also of Christ. 1 Corinthians 11:1 But besides this imitation, His grace works within us our illumination and justification, by that operation concerning which the same preacher of His [name] says: Neither is he that plants anything, nor he that waters, but God that gives the increase. 1 Corinthians 3:7 For by this grace He engrafts into His body even baptized infants, who certainly have not yet become able to imitate any one. As therefore He, in whom all are made alive, besides offering Himself as an example of righteousness to those who imitate Him, gives also to those who believe in Him the hidden grace of His Spirit, which He secretly infuses even into infants; so likewise he, in whom all die, besides being an example for imitation to those who wilfully transgress the commandment of the Lord, depraved also in his own person all who come of his stock by the hidden corruption of his own carnal concupiscence. It is entirely on this account, and for no other reason, that the apostle says: By one man sin entered into the world, and death by sin, and so passed upon all men; in which all have sinned. Romans 5:12 Now if I were to say this, they would raise an objection, and loudly insist that I was incorrect both in expression and sense; for they would perceive no sense in these words when spoken by an ordinary man, except that sense which they refuse to see in the apostle. Since, however, these are the words of him to whose authority and doctrine they submit, they charge us with slowness of understanding, while they endeavour to wrest to some unintelligible sense words which were written in a clear and obvious purport. By one man, says he, sin entered into the world, and death by sin. This indicates propagation, not imitation; for if imitation were meant, he would have said, By the devil. But as no one doubts, he refers to that first man who is called Adam: And so, says he, it passed upon all men. 1.13. Nevertheless, says he, death reigned from Adam even unto Moses, Romans 5:14 - that is to say, from the first man even to the very law which was promulged by the divine authority, because even it was unable to abolish the reign of death. Now death must be understood to reign, whenever the guilt of sin so dominates in men that it prevents their attainment of that eternal life which is the only true life, and drags them down even to the second death which is penally eternal. This reign of death is only destroyed in any man by the Saviour's grace, which wrought even in the saints of the olden time, all of whom, though previous to the coming of Christ in the flesh, yet lived in relation to His assisting grace, not to the letter of the law, which only knew how to command, but not to help them. In the Old Testament, indeed, that was hidden (conformably to the perfectly just dispensation of the times) which is now revealed in the New Testament. Therefore death reigned from Adam unto Moses, in all who were not assisted by the grace of Christ, that in them the kingdom of death might be destroyed, even in those who had not sinned after the similitude of Adam's transgression, Romans 5:14 that is, who had not yet sinned of their own individual will, as Adam did, but had drawn from him original sin, who is the figure of him that was to come, Romans 5:14 because in him was constituted the form of condemnation to his future progeny, who should spring from him by natural descent; so that from one all men were born to a condemnation, from which there is no deliverance but in the Saviour's grace. I am quite aware, indeed, that several Latin copies of the Scriptures read the passage thus: Death reigned from Adam to Moses over them who have sinned after the similitude of Adam's transgression; but even this version is referred by those who so read it to the very same purport, for they understood those who have sinned in him to have sinned after the similitude of Adam's transgression; so that they are created in his likeness, not only as men born of a man, but as sinners born of a sinner, dying ones of a dying one, and condemned ones to a condemned one. However, the Greek copies from which the Latin version was made, have all, without exception or nearly so, the reading which I first adduced. 1.14. But, says he, not as the offense so also is the free gift. For if, through the offense of one, many be dead, much more the grace of God, and the gift by grace, which is by One Man, Jesus Christ, has abounded unto many. Romans 5:15 Not many more, that is, many more men, for there are not more persons justified than condemned; but it runs, much more has abounded; inasmuch as, while Adam produced sinners from his one sin, Christ has by His grace procured free forgiveness even for the sins which men have of their own accord added by actual transgression to the original sin in which they were born. This he states more clearly still in the sequel. 1.15. But observe more attentively what he says, that through the offense of one, many are dead. For why should it be on account of the sin of one, and not rather on account of their own sins, if this passage is to be understood of imitation, and not of propagation? But mark what follows: And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the grace is of many offenses unto justification. Romans 5:16 Now let them tell us, where there is room in these words for imitation. By one, says he, to condemnation. By one what except one sin? This, indeed, he clearly implies in the words which he adds: But the grace is of many offenses unto justification. Why, indeed, is the judgment from one offense to condemnation, while the grace is from many offenses to justification? If original sin is a nullity, would it not follow, that not only grace withdraws men from many offenses to justification, but judgment leads them to condemnation from many offenses likewise? For assuredly grace does not condone many offenses, without judgment in like manner having many offenses to condemn. Else, if men are involved in condemnation because of one offense, on the ground that all the offenses which are condemned were committed in imitation of that one offense; there is the same reason why men should also be regarded as withdrawn from one offense unto justification, inasmuch as all the offenses which are remitted to the justified were committed in imitation of that one offense. But this most certainly was not the apostle's meaning, when he said: The judgment, indeed, was from one offense unto condemnation, but the grace was from many offenses unto justification. We on our side, indeed, can understand the apostle, and see that judgment is predicated of one offense unto condemnation entirely on the ground that, even if there were in men nothing but original sin, it would be sufficient for their condemnation. For however much heavier will be their condemnation who have added their own sins to the original offense (and it will be the more severe in individual cases, in proportion to the sins of individuals); still, even that sin alone which was originally derived unto men not only excludes from the kingdom of God, which infants are unable to enter (as they themselves allow), unless they have received the grace of Christ before they die, but also alienates from salvation and everlasting life, which cannot be anything else than the kingdom of God, to which fellowship with Christ alone introduces us. 1.21. It may therefore be correctly affirmed, that such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: Judgment from one offense to condemnation, Romans 5:16 and again a little after: By the offense of one upon all persons to condemnation. Romans 5:18 When, indeed, Adam sinned by not obeying God, then his body - although it was a natural and mortal body - lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Genesis 3:10 Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death. However many were the years they lived in their subsequent life, yet they began to die on the day when they received the law of death, because they kept verging towards old age. For that possesses not even a moment's stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: In the day that you eat thereof, you shall surely die. Genesis 2:17 As a consequence, then, of this disobedience of the flesh and this law of sin and death, whoever is born of the flesh has need of spiritual regeneration - not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: of the woman came the beginning of sin, and through her we all die. Sirach 25:24 Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: And they two shall be one flesh; wherefore, the Lord says, they are no more two, but one flesh. Matthew 19:5-6 1.22. They, therefore, who say that the reason why infants are baptized, is, that they may have the remission of the sin which they have themselves committed in their life, not what they have derived from Adam, may be refuted without much difficulty. For whenever these persons shall have reflected within themselves a little, uninfluenced by any polemical spirit, on the absurdity of their statement, how unworthy it is, in fact, of serious discussion, they will at once change their opinion. But if they will not do this, we shall not so completely despair of men's common sense, as to have any fears that they will induce others to adopt their views. They are themselves driven to adopt their opinion, if I am not mistaken, by their prejudice for some other theory; and it is because they feel themselves obliged to allow that sins are remitted to the baptized, and are unwilling to allow that the sin was derived from Adam which they admit to be remitted to infants, that they have been obliged to charge infancy itself with actual sin; as if by bringing this charge against infancy a man could become the more secure himself, when accused and unable to answer his assailant! However, let us, as I suggested, pass by such opponents as these; indeed, we require neither words nor quotations of Scripture to prove the sinlessness of infants, so far as their conduct in life is concerned; this life they spend, such is the recency of their birth, within their very selves, since it escapes the cognizance of human perception, which has no data or support whereon to sustain any controversy on the subject. 1.24. And let no one suppose that infants ought to be brought to baptism, on the ground that, as they are not sinners, so they are not righteous; how then do some remind us that the Lord commends this tender age as meritorious; saying, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven? Matthew 19:14 For if this [of such] is not said because of likeness in humility (since humility makes [us] children), but because of the laudable life of children, then of course infants must be righteous persons; otherwise, it could not be correctly said, of such is the kingdom of heaven, for heaven can only belong to the righteous. But perhaps, after all, it is not a right opinion of the meaning of the Lord's words, to make Him commend the life of infants when He says, of such is the kingdom of heaven; inasmuch as that may be their true sense, which makes Christ adduce the tender age of infancy as a likeness of humility. Even so, however, perhaps we must revert to the tenet which I mentioned just now, that infants ought to be baptized, because, although they are not sinners, they are yet not righteous. But when He had said: I came not to call the righteous, as if responding to this, Whom, then, did Thou come to call? Immediately He goes on to say: - but sinners to repentance. Therefore it follows, that, however righteous they may be, if also they are not sinners, He came not to call them, who said of Himself: I came not to call the righteous, but sinners. They therefore seem, not vainly only, but even wickedly to rush to the baptism of Him who does not invite them - an opinion which God forbid that we should entertain. He calls them, then, as a Physician who is not needed for those that are whole, but for those that are sick; and who came not to call the righteous, but sinners to repentance. Now, inasmuch as infants are not held bound by any sins of their own actual life, it is the guilt of original sin which is healed in them by the grace of Him who saves them by the laver of regeneration. 1.25. Some one will say: How then are mere infants called to repentance? How can such as they repent of anything? The answer to this is: If they must not be called penitents because they have not the sense of repenting, neither must they be called believers, because they likewise have not the sense of believing. But if they are rightly called believers, because they in a certain sense profess faith by the words of their parents, why are they not also held to be before that penitents when they are shown to renounce the devil and this world by the profession again of the same parents? The whole of this is done in hope, in the strength of the sacrament and of the divine grace which the Lord has bestowed upon the Church. But yet who knows not that the baptized infant fails to be benefited from what he received as a little child, if on coming to years of reason he fails to believe and to abstain from unlawful desires? If, however, the infant departs from the present life after he has received baptism, the guilt in which he was involved by original sin being done away, he shall be made perfect in that light of truth, which, remaining unchangeable for evermore, illumines the justified in the presence of their Creator. For sins alone separate between men and God; and these are done away by Christ's grace, through whom, as Mediator, we are reconciled, when He justifies the ungodly. 1.27. Will, however, any man be so bold as to say that this statement has no relation to infants, and that they can have life in them without partaking of His body and blood - on the ground that He does not say, Except one eat, but Except you eat; as if He were addressing those who were able to hear and to understand, which of course infants cannot do? But he who says this is inattentive; because, unless all are embraced in the statement, that without the body and the blood of the Son of man men cannot have life, it is to no purpose that even the elder age is solicitous of it. For if you attend to the mere words, and not to the meaning, of the Lord as He speaks, this passage may very well seem to have been spoken merely to the people whom He happened at the moment to be addressing; because He does not say, Except one eat; but Except you eat. What also becomes of the statement which He makes in the same context on this very point: The bread that I will give is my flesh, for the life of the world? John 6:51 For, it is according to this statement, that we find that sacrament pertains also to us, who were not in existence at the time the Lord spoke these words; for we cannot possibly say that we do not belong to the world, for the life of which Christ gave His flesh. Who indeed can doubt that in the term world all persons are indicated who enter the world by being born? For, as He says in another passage, The children of this world beget and are begotten. From all this it follows, that even for the life of infants was His flesh given, which He gave for the life of the world; and that even they will not have life if they eat not the flesh of the Son of man. 1.29. Now there is much significance in that He does not say, The wrath of God shall come upon him, but abides on him. For from this wrath (in which we are all involved under sin, and of which the apostle says, For we too were once by nature the children of wrath, even as others Ephesians 2:3) nothing delivers us but the grace of God, through Jesus Christ our Lord. The reason why this grace comes upon one man and not on another may be hidden, but it cannot be unjust. For is there unrighteousness with God? God forbid. Romans 9:14 But we must first bend our necks to the authority of the Holy Scriptures, in order that we may each arrive at knowledge and understanding through faith. For it is not said in vain, Your judgments are a great deep. The profundity of this deep the apostle, as if with a feeling of dread, notices in that exclamation: O the depth of the riches both of the wisdom and the knowledge of God! He had indeed previously pointed out the meaning of this marvellous depth, when he said: For God has concluded them all in unbelief, that He might have mercy upon all. Romans 11:32 Then struck, as it were, with a horrible fear of this deep: O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? Or who has been His counsellor?or who has first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and in Him, are all things: to whom be glory forever. Amen. Romans 11:33-36 How utterly insignificant, then, is our faculty for discussing the justice of God's judgments, and for the consideration of His gratuitous grace, which, as men have no prevenient merits for deserving it, cannot be partial or unrighteous, and which does not disturb us when it is bestowed upon unworthy men, as much as when it is denied to those who are equally unworthy! 1.30. Now those very persons, who think it unjust that infants which depart this life without the grace of Christ should be deprived not only of the kingdom of God, into which they themselves admit that none but such as are regenerated through baptism can enter, but also of eternal life and salvation - when they ask how it can be just that one man should be freed from original sin and another not, although the condition of both of them is the same, might answer their own question, in accordance with their own opinion of how it can be so frequently just and right that one should have baptism administered to him whereby to enter into the kingdom of God, and another not be so favoured, although the case of both is alike. For if the question disturbs him, why, of the two persons, who are both equally sinners by nature, the one is loosed from that bond, on whom baptism is conferred, and the other is not released, on whom such grace is not bestowed; why is he not similarly disturbed by the fact that of two persons, innocent by nature, one receives baptism, whereby he is able to enter into the kingdom of God, and the other does not receive it, so that he is incapable of approaching the kingdom of God? Now in both cases one recurs to the apostle's outburst of wonder O the depth of the riches! Again, let me be informed, why out of the body of baptized infants themselves, one is taken away, so that his understanding undergoes no change from a wicked life, Wisdom 4:11 and the other survives, destined to become an impious man? Suppose both were carried off, would not both enter the kingdom of heaven? And yet there is no unrighteousness with God. Romans 9:14 How is it that no one is moved, no one is driven to the expression of wonder amidst such depths, by the circumstance that some children are vexed by the unclean spirit, while others experience no such pollution, and others again, as Jeremiah, are sanctified even in their mother's womb; Jeremiah 1:5 whereas all men, if there is original sin, are equally guilty; or else equally innocent if there is original sin? Whence this great diversity, except in the fact that God's judgments are unsearchable, and His ways past finding out? 1.31. Perhaps, however, the now exploded and rejected opinion must be resumed, that souls which once sinned in their heavenly abode, descend by stages and degrees to bodies suited to their deserts, and, as a penalty for their previous life, are more or less tormented by corporeal chastisements. To this opinion Holy Scripture indeed presents a most manifest contradiction; for when recommending divine grace, it says: For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calls, it was said, The elder shall serve the younger. Romans 9:11-12 And yet they who entertain such an opinion are actually unable to escape the perplexities of this question, but, embarrassed and straitened by them, are compelled to exclaim like others, O the depth! For whence does it come to pass that a person shall from his earliest boyhood show greater moderation, mental excellence, and temperance, and shall to a great extent conquer lust, shall hate avarice, detest luxury, and rise to a greater eminence and aptitude in the other virtues, and yet live in such a place as to be unable to hear the grace of Christ preached?- for how shall they call on Him in whom they have not believed? Or how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? Romans 10:14 While another man, although of a slow mind, addicted to lust, and covered with disgrace and crime, shall be so directed as to hear, and believe, and be baptized, and be taken away - or, if permitted to remain longer here, lead the rest of his life in a manner that shall bring him praise? Now where did these two persons acquire such diverse deserts, - I do not say, that the one should believe and the other not believe, for that is a matter for a man's own will; but that the one should hear in order to believe, and that the other should not hear, for this is not within man's power? Where, I say, did they acquire diverse deserts? If they had indeed passed any part of their life in heaven, so as to be thrust down, or to sink down, to this world, and to tet such bodily receptacles as are congruous to their own former life, then of course that man ought to be supposed to have led the better life previous to his present mortal body, who did not much deserve to be burdened with it, so as both to have a good disposition, and to be importuned by milder desires which he could easily overcome; and yet he did not deserve to have that grace preached to him whereby alone he could be delivered from the ruin of the second death. Whereas the other, who was hampered with a grosser body, as a penalty - so they suppose - for worse deserts, and was accordingly possessed of obtuser affections, while he was in the violent ardour of his lust succumbing to the snares of the flesh, and by his wicked life aggravating his former sins, which had brought him to such a pass, by a still more abandoned course of earthly pleasures - either heard upon the cross, Today shall you be with me in paradise, Luke 23:43 or else joined himself to some apostle, by whose preaching he became a changed man, and was saved by the washing of regeneration - so that where sin once abounded, grace did much more abound. I am at a loss to know what answer they can give to this who wish to maintain God's righteousness by human conjectures, and, knowing nothing of the depths of grace, have woven webs of improbable fable. 1.34. The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than salvation, and the sacrament of the body of Christ nothing else than life. Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and everlasting life? So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: He saved us by the washing of regeneration? Titus 3:5 or from Peter's statement: The like figure whereunto even baptism does also now save us? 1 Peter 3:21 And what else do they say who call the sacrament of the Lord's Supper life, than that which is written: I am the living bread which came down from heaven; John 6:51 and The bread that I shall give is my flesh, for the life of the world; John 6:51 and Unless you eat the flesh of the Son of man, and drink His blood, you shall have no life in you? John 6:53 If, therefore, as so many and such divine witnesses agree, neither salvation nor eternal life can be hoped for by any man without baptism and the Lord's body and blood, it is vain to promise these blessings to infants without them. Moreover, if it be only sins that separate man from salvation and eternal life, there is nothing else in infants which these sacraments can be the means of removing, but the guilt of sin - respecting which guilty nature it is written, that no one is clean, not even if his life be only that of a day. Job 14:4 Whence also that exclamation of the Psalmist: Behold, I was shapen in iniquity; and in sin did my mother conceive me! This is either said in the person of our common humanity, or if of himself only David speaks, it does not imply that he was born of fornication, but in lawful wedlock. We therefore ought not to doubt that even for infants yet to be baptized was that precious blood shed, which previous to its actual effusion was so given, and applied in the sacrament, that it was said, This is my blood, which shall be shed for many for the remission of sins. Matthew 26:28 Now they who will not allow that they are under sin, deny that there is any liberation. For what is there that men are liberated from, if they are held to be bound by no bondage of sin? 1.64. You see how great a difference there is among those whom I have been opposing at such length and persistency in this work - one of whom has written the book which contains the points I have refuted to the best of my ability. You see as I was saying, the important difference existing between such of them as maintain that infants are absolutely pure and free from all sin, whether original or actual; and those who suppose that so soon as born infants have contracted actual sins of their own, from which they need cleansing by baptism. The latter class, indeed, by examining the Scriptures, and considering the authority of the whole Church as well as the form of the sacrament itself, have clearly seen that by baptism remission of sins accrues to infants; but they are either unwilling or unable to allow that the sin which infants have is original sin. The former class, however, have clearly seen (as they easily might) that in the very nature of man, which is open to the consideration of all men, the tender age of which we speak could not possibly commit any sin whatever in its own proper conduct; but, to avoid acknowledging original sin, they assert that there is no sin at all in infants. Now in the truths which they thus severally maintain, it so happens that they first of all mutually agree with each other, and subsequently differ from us in material aspect. For if the one party concede to the other that remission of sins takes place in all infants which are baptized, while the other concedes to their opponents that infants (as infant nature itself in its silence loudly proclaims) have as yet contracted no sin in their own living, then both sides must agree in conceding to us, that nothing remains but original sin, which can be remitted in baptism to infants. 2.5. Now for the commission of sin we get no help from God; but we are not able to do justly, and to fulfil the law of righteousness in every part thereof, except we are helped by God. For as the bodily eye is not helped by the light to turn away therefrom shut or averted, but is helped by it to see, and cannot see at all unless it help it; so God, who is the light of the inner man, helps our mental sight, in order that we may do some good, not according to our own, but according to His righteousness. But if we turn away from Him, it is our own act; we then are wise according to the flesh, we then consent to the concupiscence of the flesh for unlawful deeds. When we turn to Him, therefore, God helps us; when we turn away from Him, He forsakes us. But then He helps us even to turn to Him; and this, certainly, is something that light does not do for the eyes of the body. When, therefore, He commands us in the words, Turn to me, and I will turn to you, Zechariah 1:3 and we say to Him, Turn us, O God of our salvation, and again, Turn us, O God of hosts; what else do we say than, Give what You command? When He commands us, saying, Understand now, you simple among the people, and we say to Him, Give me understanding, that I may learn Your commandments; what else do we say than, Give what You command? When He commands us, saying, Go not after your lusts, Sirach 18:30 and we say to Him, We know that no man can be continent, except God gives it to him; Wisdom 8:21 what else do we say than, Give what You command? When He commands us, saying, Do justice, Isaiah 56:1 and we say, Teach me Your judgments, O Lord; what else do we say than, Give what You command? In like manner, when He says: Blessed are they which hunger and thirst after righteousness; for they shall be filled, Matthew 5:6 from whom ought we to seek for the meat and drink of righteousness, but from Him who promises His fullness to such as hunger and thirst after it? 2.7. Now those who aver that a man can exist in this life without sin, must not be immediately opposed with incautious rashness; for if we should deny the possibility, we should derogate both from the free will of man, who in his wish desires it, and from the power or mercy of God, who by His help effects it. But it is one question, whether he could exist; and another question, whether he does exist. Again, it is one question, if he does not exist when he could exist, why he does not exist; and another question, whether such a man as had never sinned at all, not only is in existence, but also could ever have existed, or can ever exist. Now, if in the order of this fourfold set of interrogative propositions, I were asked, [1st,] Whether it be possible for a man in this life to be without sin? I should allow the possibility, through the grace of God and the man's own free will; not doubting that the free will itself is ascribable to God's grace, in other words, to the gifts of God - not only as to its existence, but also as to its being good, that is, to its conversion to doing the commandments of God. Thus it is that God's grace not only shows what ought to be done, but also helps to the possibility of doing what it shows. What indeed have we that we have not received? 1 Corinthians 4:7 Whence also Jeremiah says: I know, O Lord, that the way of man is not in himself; it is not in man to walk and direct his steps. Jeremiah 10:23 Accordingly, when in the Psalms one says to God, You have commanded me to keep Your precepts diligently, he at once adds not a word of confidence concerning himself but a wish to be able to keep these precepts: O that my ways, says he, were directed to keep Your statutes! Then should I not be ashamed, when I have respect to all Your commandments? Now who ever wishes for what he has already so in his own power, that he requires no further help for attaining it? To whom, however, he directs his wish - not to fortune, or fate, or some one else besides God - he shows with sufficient clearness in the following words, where he says: Order my steps in Your word; and let not any iniquity have dominion over me. From the thraldom of this execrable dominion they are liberated, to whom the Lord Jesus gave power to become the sons of God. John 1:12 From so horrible a domination were they to be freed, to whom He says, If the Son shall make you free, then shall you be free indeed. John 8:36 From these and many other like testimonies, I cannot doubt that God has laid no impossible command on man; and that, by God's aid and help, nothing is impossible, by which is wrought what He commands. In this way may a man, if he pleases, be without sin by the assistance of God. 2.11. In vain, then, do some of them argue: If a sinner begets a sinner, so that the guilt of original sin must be done away in his infant son by his receiving baptism, in like manner ought a righteous man to beget a righteous son. Just as if a man begot children in the flesh by reason of his righteousness, and not because he is moved thereto by the concupiscence which is in his members, and the law of sin is applied by the law of his mind to the purpose of procreation. His begetting children, therefore, shows that he still retains the old nature among the children of this world; it does not arise from the fact of his promotion to newness of life among the children of God. For the children of this world beget and are begotten. Luke 20:34 Hence also what is born of them is like them; for that which is born of the flesh is flesh. John 3:6 Only the children of God, however, are righteous; but in so far as they are the children of God, they do not carnally beget, because it is of the Spirit, and not of the flesh, that they are themselves begotten. But as many of them as become parents, beget children from the circumstance that they have not yet put off the entire remains of their old nature in exchange for the perfect renovation which awaits them. It follows, therefore, that every son who is born in this old and infirm condition of his father's nature, must needs himself partake of the same old and infirm condition. In order, then, that he may be begotten again, he must also himself be renewed by the Spirit through the remission of sin; and if this change does not take place in him, his righteous father will be of no use to him. For it is by the Spirit that he is righteous, but it is not by the Spirit that he begot his son. On the other hand, if this change does accrue to him, he will not be damaged by an unrighteous father: for it is by the grace of the Spirit that he has passed into the hope of the eternal newness; whereas it is owing to his carnal mind that his father has wholly remained in the old nature. 2.15. He sets forth that this absolute weakness, or rather condemnation, of carnal generation is from the transgression of original sin, when, treating of his own sins, he shows, as it were, their causes, and says that man that is born of a woman has but a short time to live, and is full of wrath. of what wrath, but of that in which all are, as the apostle says, by nature, that is, by origin, children of wrath, Ephesians 2:3 inasmuch as they are children of the concupiscence of the flesh and of the world? He further shows that to this same wrath also pertains the death of man. For after saying, He has but a short time to live, and is full of wrath, he added, Like a flower that has bloomed, so does he fall; he is gone like a shadow, and continues not. He then subjoins: Have You not caused him to enter into judgment with You? For who is pure from uncleanness? Not even one; even should his life last but a day. In these words he in fact says, You have thrown upon man, short-lived though he be, the care of entering into judgment with You. For how brief soever be his life - even if it last but a single day - he could not possibly be clean of filth; and therefore with perfect justice must he come under Your judgment. Then, when he says again, You have numbered all my necessities, and not one of my sins has escaped You: You have sealed up my transgressions in a bag, and hast marked whatever I have done unwillingly; is it not clear enough that even those sins are justly imputed which are not committed through allurement of pleasure, but for the sake of avoiding some trouble, or pain, or death? Now these sins, too, are said to be committed under some necessity, whereas they ought all to be overcome by the love and pleasure of righteousness. Again, what he said in the clause, You have marked whatever I have done unwillingly, may evidently be connected with the saying: For what I would, that I do not; but what I hate, that do I. Romans 7:15 2.16. Now it is remarkable that the Lord Himself, after bestowing on Job the testimony which is expressed in Scripture, that is, by the Spirit of God, In all the things which happened to him he sinned not with his lips before the Lord, Job 1:22 did yet afterwards speak to him with a rebuke, as Job himself tells us: Why do I yet plead, being admonished, and hearing the rebukes of the Lord? Job 39:34 Now no man is justly rebuked unless there be in him something which deserves rebuke. [XI.] And what sort of rebuke is this - which, moreover, is understood to proceed from the person of Christ our Lord? He re-counts to him all the divine operations of His power, rebuking him under this idea - that He seems to say to him, Can you effect all these mighty works as I can? But to what purpose is all this but that Job might understand (for this instruction was divinely inspired into him, that he might foreknow Christ's coming to suffer) - that he might understand how patiently he ought to endure all that he went through, since Christ, although, when He became man for us, He was absolutely without sin, and although as God He possessed so great power, did for all that by no means refuse to obey even to the suffering of death? When Job understood this with a purer intensity of heart, he added to his own answer these words: I used before now to hear of You by the hearing of the ear; but behold now my eye sees You: therefore I abhor myself and melt away, and account myself but dust and ashes. Job 42:5-6 Why was he thus so deeply displeased with himself? God's work, in that he was man, could not rightly have given him displeasure, since it is even said to God Himself, Despise not Thou the work of Your own hands. It was indeed in view of that righteousness, in which he had discovered his own unrighteousness, that he abhorred himself and melted away, and deemed himself dust and ashes - beholding, as he did in his mind, the righteousness of Christ, in whom there could not possibly be any sin, not only in respect of His divinity, but also of His soul and His flesh. It was also in view of this righteousness which is of God that the Apostle Paul, although as touching the righteousness which is of the law he was blameless, yet counted all things not only as loss, but even as dung. Philippians 3:6-8 2.17. That illustrious testimony of God, therefore, in which Job is commended, is not contrary to the passage in which it is said, In Your sight shall no man living be justified; for it does not lead us to suppose that in him there was nothing at all which might either by himself truly or by the Lord God rightly be blamed, although at the same time he might with no untruth be said to be a righteous man, and a sincere worshipper of God, and one who keeps himself from every evil work. For these are God's words concerning him: Have you diligently considered my servant Job? For there is none like him on the earth, blameless, righteous, a true worshipper of God, who keeps himself from every evil work. Job 1:8 First, he is here praised for his excellence in comparison with all men on earth. He therefore excelled all who were at that time able to be righteous upon earth; and yet, because of this superiority over others in righteousness, he was not therefore altogether without sin. He is next said to be blameless- no one could fairly bring an accusation against him in respect of his life; righteous- he had advanced so greatly in moral probity, that no man could be mentioned on a par with him; a true worshipper of God - because he was a sincere and humble confessor of his own sins; who keeps himself from every evil work - it would have been wonderful if this had extended to every evil word and thought. How great a man indeed Job was, we are not told; but we know that he was a just man; we know, too, that in the endurance of terrible afflictions and trials he was great; and we know that it was not on account of his sins, but for the purpose of demonstrating his righteousness, that he had to bear so much suffering. But the language in which the Lord commends Job might also be applied to him who delights in the law of God after the inner man, while he sees another law in his members warring against the law of his mind; Romans 7:22-23 especially as he says, The good that I would I do not: but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwells in me. Romans 7:19-20 Observe how he too after the inward man is separate from every evil work, because such work he does not himself effect, but the evil which dwells in his flesh; and yet, since he does not have even that ability to delight in the law of God except from the grace of God, he, as still in want of deliverance, exclaims, O wretched man that I am! Who shall deliver me from the body of this death? God's grace, through Jesus Christ our Lord! Romans 7:24-25 2.28. Men, however, are laboring to find in our own will some good thing of our own - not given to us by God; but how it is to be found I cannot imagine. The apostle says, when speaking of men's good works, What have you that you did not receive? Now, if you received it, why do you glory, as if you had not received it? 1 Corinthians 4:7 But, besides this, even reason itself, which may be estimated in such things by such as we are, sharply restrains every one of us in our investigations so as that we may not so defend grace as to seem to take away free will, or, on the other hand, so assert free will as to be judged ungrateful to the grace of God, in our arrogant impiety. 2.29. Now, with reference to the passage of the apostle which I have quoted, some would maintain it to mean that whatever amount of good will a man has, must be attributed to God on this account - namely, because even this amount could not be in him if he were not a human being. Now, inasmuch as he has from God alone the capacity of being any thing at all, and of being human, why should there not be also attributed to God whatever there is in him of a good will, which could not exist unless he existed in whom it is? But in this same manner it may also be said that a bad will also may be attributed to God as its author; because even it could not exist in man unless he were a man in whom it existed; but God is the author of his existence as man; and thus also of his bad will, which could have no existence if it had not a man in whom it might exist. But to argue thus is blasphemy. 2.30. Unless, therefore, we obtain not simply determination of will, which is freely turned in this direction and that, and has its place among those natural goods which a bad man may use badly; but also a good will, which has its place among those goods of which it is impossible to make a bad use:- unless the impossibility is given to us from God, I know not how to defend what is said: What have you that you did not receive? For if we have from God a certain free will, which may still be either good or bad; but the good will comes from ourselves; then that which comes from ourselves is better than that which comes from Him. But inasmuch as it is the height of absurdity to say this, they ought to acknowledge that we attain from God even a good will. It would indeed be a strange thing if the will could so stand in some mean as to be neither good nor bad; for we either love righteousness, and it is good, and if we love it more, more good - if less, it is less good; or if we do not love it at all, it is not good. And who can hesitate to affirm that, when the will loves not righteousness in any way at all, it is not only a bad, but even a wholly depraved will? Since therefore the will is either good or bad, and since of course we have not the bad will from God, it remains that we have of God a good will; else, I am ignorant, since our justification is from it, in what other gift from Him we ought to rejoice. Hence, I suppose, it is written, The will is prepared of the Lord; Proverbs 8:35 and in the Psalms, The steps of a man will be rightly ordered by the Lord, and His way will be the choice of his will; and that which the apostle says, For it is God who works in you both to will and to do of His own good pleasure. Philippians 2:13 2.31. Forasmuch then as our turning away from God is our own act, and this is evil will; but our turning to God is not possible, except He rouses and helps us, and this is good will, - what have we that we have not received? But if we received, why do we glory as if we had not received? Therefore, as he that glories must glory in the Lord, it comes from His mercy, not their merit, that God wills to impart this to some, but from His truth that He wills not to impart it to others. For to sinners punishment is justly due, because the Lord God loves mercy and truth, and mercy and truth are met together; and all the paths of the Lord are mercy and truth. And who can tell the numberless instances in which Holy Scripture combines these two attributes? Sometimes, by a change in the terms, grace is put for mercy, as in the passage, We beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth. John 1:14 Sometimes also judgment occurs instead of truth, as in the passage, I will sing of mercy and judgment unto You, O Lord. 2.32. As to the reason why He wills to convert some, and to punish others for turning away - although nobody can justly censure the merciful One in conferring His blessing, nor can any man justly find fault with the truthful One in awarding His punishment (as no one could justly blame Him, in the parable of the labourers, for assigning to some their stipulated hire, and to others unstipulated largess Matthew 20:1-16), yet, after all, the purpose of His more hidden judgment is in His own power. [XIX.] So far as it has been given us, let us have wisdom, and let us understand that the good Lord God sometimes withholds even from His saints either the certain knowledge or the triumphant joy of a good work, just in order that they may discover that it is not from themselves, but from Him that they receive the light which illuminates their darkness, and the sweet grace which causes their land to yield her fruit. 2.43. If any man, however, is still perplexed by the question why the children of baptized persons are baptized, let him briefly consider this: Inasmuch as the generation of sinful flesh through the one man, Adam, draws into condemnation all who are born of such generation, so the generation of the Spirit of grace through the one man Jesus Christ, draws to the justification of eternal life all who, because predestinated, partake of this regeneration. But the sacrament of baptism is undoubtedly the sacrament of regenation: Wherefore, as the man who has never lived cannot die, and he who has never died cannot rise again, so he who has never been born cannot be born again. From which the conclusion arises, that no one who has not been born could possibly have been born again in his father. Born again, however, a man must be, after he has been born; because, Unless a man be born again, he cannot see the kingdom of God John 3:3 Even an infant, therefore, must be imbued with the sacrament of regeneration, lest without it his would be an unhappy exit out of this life; and this baptism is not administered except for the remission of sins. And so much does Christ show us in this very passage; for when asked, How could such things be? He reminded His questioner of what Moses did when he lifted up the serpent. Inasmuch, then, as infants are by the sacrament of baptism conformed to the death of Christ, it must be admitted that they are also freed from the serpent's poisonous bite, unless we wilfully wander from the rule of the Christian faith. This bite, however, they did not receive in their own actual life, but in him on whom the wound was primarily inflicted. 2.48. He is therefore the Saviour at once of infants and of adults, of whom the angel said, There is born unto you this day a Saviour; Luke 2:11 and concerning whom it was declared to the Virgin Mary, You shall call His name Jesus, for He shall save His people from their sins, where it is plainly shown that He was called Jesus because of the salvation which He bestows upon us - Jesus being tantamount to the Latin Salvator, Saviour. Who then can be so bold as to maintain that the Lord Christ is Jesus only for adults and not for infants also? Who came in the likeness of sinful flesh, to destroy the body of sin, with infants' limbs fitted and suitable for no use in the extreme weakness of such body, and His rational soul oppressed with miserable ignorance! Now that such entire ignorance existed, I cannot suppose in the infant in whom the Word was made flesh, that He might dwell among us; nor can I imagine that such weakness of the mental faculty ever existed in the infant Christ which we see in infants generally. For it is owing to such infirmity and ignorance that infants are disturbed with irrational affections, and are restrained by no rational command or government, but by pains and penalties, or the terror of such; so that you can quite see that they are children of that disobedience, which excites itself in the members of our body in opposition to the law of the mind - and refuses to be still, even when the reason wishes; nay, often is either repressed only by some actual infliction of bodily pain, as for instance by flogging; or is checked only by fear, or by some such mental emotion, but not by any admonishing of the will. Inasmuch, however, as in Him there was the likeness of sinful flesh, He willed to pass through the changes of the various stages of life, beginning even with infancy, so that it would seem as if even His flesh might have arrived at death by the gradual approach of old age, if He had not been killed while young. Nevertheless, the death is inflicted in sinful flesh as the due of disobedience, but in the likeness of sinful flesh it was undergone in voluntary obedience. For when He was on His way to it, and was soon to suffer it, He said, Behold, the prince of this world comes, and has nothing in me. But that all may know that I am doing my Father's will, arise, let us go hence. John 14:30-31 Having said these words, He went straightway, and encountered His undeserved death, having become obedient even unto death.

111. Augustine, On Patience, 19, 22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169

112. Gregory of Nyssa, De Virginitate, 12.2-12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

113. Gregory of Nyssa, De Instituto Christiano, 8.165-8.166 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, tract. ev. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

114. Gregory of Nyssa, Contra Eunomium, 3.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, tract. ev. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

115. Gregory of Nyssa, Adversus Macedonianos De Spiritu Sancto, 105-106 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

116. Augustine, De Natura Boni Contra Manichaeos, 31, 36, 42, 7, 9, 48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118, 134

117. Epiphanius, Panarion, 1.17, 1.18, 2.30, 4.4-5.5, 47.2.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 72

118. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.6, 1.10, 1.24, 1.55, 2.3, 2.28, 2.34, 2.37, 2.43, 2.47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, conf. •augustine’s works, doctr. chr. •augustine’s works, pecc. merit. •augustine’s works, c. jul. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, cur. •augustine’s works, mor. eccl. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, civ. •augustine’s works, tract. ev. jo. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. •augustine’s works, c. litt. petil. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 4, 6, 146, 169, 250, 251, 254, 261, 265

2.3. The bishop Aurelius said: 'Let what follows be recited.' It was accordingly recited, 'That the sin of Adam was injurious to him alone, and not to the human race.' Then, after the recital, Cœlestius said: 'I said that I was in doubt about the transmission of sin, but so as to yield assent to any man whom God has gifted with the grace of knowledge; for I have heard different opinions from those who have been even appointed presbyters in the Catholic Church.' The deacon Paulinus said: 'Tell us their names.' Cœlestius answered: 'The holy presbyter Rufinus, who lived at Rome with the holy Pammachius. I have heard him declare that there is no transmission of sin.' The deacon Paulinus then asked: 'Is there any one else?' Cœlestius replied: 'I have heard more say the same.' The deacon Paulinus rejoined: 'Tell us their names.' Cœlestius said: 'Is not one priest enough for you?' Then afterwards in another place we read: The bishop Aurelius said: 'Let the rest of the accusation be read.' It then was recited 'That infants at their birth are in the same state that Adam was before the transgression;' and they read to the very end of the brief accusation which had been previously put in. [IV.] The bishop Aurelius inquired: 'Have you, Cœlestius, taught at any time, as the deacon Paulinus has stated, that infants are at their birth in the same state that Adam was before his transgression?' Cœlestius answered: 'Let him explain what he meant when he said, before the transgression.' The deacon Paulinus then said: 'Do you on your side deny that you ever taught this doctrine? It must be one of two things: he must either say that he never so taught, or else he must now condemn the opinion.' Cœlestius rejoined: 'I have already said, Let him explain the words he mentioned, before the transgression.' The deacon Paulinus then said: 'You must deny ever having taught this.' The bishop Aurelius said: 'I ask, What conclusion I have on my part to draw from this man's obstinacy; my affirmation is, that although Adam, as created in Paradise, is said to have been made immortal at first, he afterwards became corruptible through transgressing the commandment. Do you say this, brother Paulinus?' 'I do, my lord,' answered the deacon Paulinus. Then the bishop Aurelius said: 'As regards the condition of infants before baptism at the present day, the deacon Paulinus wishes to be informed whether it is such as Adam's was before the transgression; and whether it derives the guilt of transgression from the same origin of sin from which it is born?' The deacon Paulinus asked: 'Let him deny whether he taught this, or not.' Cœlestius answered: 'As touching the transmission of sin, I have already asserted, that I have heard many persons of acknowledged position in the catholic Church deny it altogether; and on the other hand, others affirm it: it may be fairly deemed a matter for inquiry, but not a heresy. I have always maintained that infants require baptism, and ought to be baptized. What else does he want?'

119. Ambrose, De Obitu Valentiniani Consolatio, 51 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 250

120. Cyril of Jerusalem, Catechetical Lectures, 1.3, 12.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, conf. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 277

121. Augustine, De Gratia Et Libero Arbitrio, 10, 17, 3, 32-33, 39, 4, 41-45, 8, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 250

122. Augustine, De Immortalitate Animae, 12, 18, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 97, 101

123. Augustine, De Libero Arbitrio, 1.4, 1.16, 1.20-1.21, 1.29, 3.6-3.8, 3.19, 3.45, 3.47-3.55, 3.66-3.68 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, mor. eccl. •augustine’s works, c. faust. •augustine’s works, conf. •augustine’s works, pecc. merit. •augustine’s works, acad. •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, civ. •augustine’s works, corrept. •augustine’s works, doctr. chr. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, retract. vii •augustine’s works, tract. ev. jo. •augustine’s works, c. fel. •augustine’s works, c. ep. man. fund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 111, 112, 135, 144, 146, 147, 152, 165, 166, 200, 210, 212, 213, 237, 297

124. Augustine, De Magistro, 37-38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 101

125. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 10, 18, 2, 20-21, 25, 3, 33, 4, 47, 49, 5, 58, 6, 66-67, 7, 75, 77-79, 8, 81, 84, 9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146

126. Cassian, Institutiones, 12.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 294

127. Augustine, De Nuptiis Et Concupiscentia, 1.1, 1.21-1.22, 1.24, 1.28, 2.4, 2.15-2.16, 2.20, 2.24, 2.31-2.32, 2.36, 2.45, 2.50-2.51, 2.55-2.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, c. arian. •augustine’s works, cur. •augustine’s works, mor. eccl. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, c. litt. petil. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169, 170, 171, 188, 250, 251, 261, 265

1.21. That, therefore, which is born of the lust of the flesh is really born of the world, and not of God; but it is born of God, when it is born again of water and of the Spirit. The guilt of this concupiscence, regeneration alone remits, even as natural generation contracts it. What, then, is generated must be regenerated, in order that likewise since it cannot be otherwise, what has been contracted may be remitted. It is, no doubt, very wonderful that what has been remitted in the parent should still be contracted in the offspring; but nevertheless such is the case. That this mysterious verity, which unbelievers neither see nor believe, might get some palpable evidence in its support, God in His providence has secured in the example of certain trees. For why should we not suppose that for this very purpose the wild olive springs from the olive? Is it not indeed credible that, in a thing which has been created for the use of mankind, the Creator provided and appointed what should afford an instructive example, applicable to the human race? It is a wonderful thing, then, how those who have been themselves delivered by grace from the bondage of sin, should still beget those who are tied and bound by the self-same chain, and who require the same process of loosening? Yes; and we admit the wonderful fact. But that the embryo of wild olive trees should latently exist in the germs of true olives, who would deem credible, if it were not proved true by experiment and observation? In the same manner, therefore, as a wild olive grows out of the seed of the wild olive, and from the seed of the true olive springs also nothing but a wild olive, notwithstanding the very great difference there is between the wild olive and the olive; so what is born in the flesh, either of a sinner or of a just man, is in both instances a sinner, notwithstanding the vast distinction which exists between the sinner and the righteous man. He that is begotten is no sinner as yet in act, and is still new from his birth; but in guilt he is old. Human from the Creator, he is a captive of the destroyer, and needs a redeemer. The difficulty, however, is how a state of captivity can possibly befall the offspring, when the parents have been themselves previously redeemed from it. Now it is no easy matter to unravel this intricate point, or to explain it in a set discourse; therefore unbelievers refuse to accept it as true; just as if in that other point about the wild olive and the olive, which we gave in illustration, any reason could be easily found, or explanation clearly given, why the self-same shoot should sprout out of so dissimilar a stock. The truth, however, of this can be discovered by any one who is willing to make the experiment. Let it then serve for a good example for suggesting belief of what admits not of ocular demonstration. 1.24. But if, in like manner, the question be asked of the concupiscence of the flesh, how it is that acts now bring shame which once were free from shame, will not her answer be, that she only began to have existence in men's members after sin? [XXII.] And, therefore, that the apostle designated her influence as the law of sin, Romans 7:23 inasmuch as she subjugated man to herself when he was unwilling to remain subject to his God; and that it was she who made the first married pair ashamed at that moment when they covered their loins; even as all are still ashamed, and seek out secret retreats for cohabitation, and dare not have even the children, whom they have themselves thus begotten, to be witnesses of what they do. It was against this modesty of natural shame that the Cynic philosophers, in the error of their astonishing shamelessness, struggled so hard: they thought that the intercourse indeed of husband and wife, since it was lawful and honourable, should therefore be done in public. Such barefaced obscenity deserved to receive the name of dogs; and so they went by the title of Cynics. 1.28. If the question arises, how this concupiscence of the flesh remains in the regenerate, in whose case has been effected a remission of all sins whatever; seeing that human semination takes place by its means, even when the carnal offspring of even a baptized parent is born: or, at all events, if it may be in the case of a baptized parent concupiscence and not be sin, why should this same concupiscence be sin in the offspring?- the answer to be given is this: Carnal concupiscence is remitted, indeed, in baptism; not so that it is put out of existence, but so that it is not to be imputed for sin. Although its guilt is now taken away, it still remains until our entire infirmity be healed by the advancing renewal of our inner man, day by day, when at last our outward man shall be clothed with incorruption. 1 Corinthians 15:53 It does not remain, however, substantially, as a body, or a spirit; but it is nothing more than a certain affection of an evil quality, such as languor, for instance. There is not, to be sure, anything remaining which may be remitted whenever, as the Scripture says, the Lord forgives all our iniquities. But until that happens which immediately follows in the same passage, Who heals all your infirmities, who redeems your life from corruption, there remains this concupiscence of the flesh in the body of this death. Now we are admonished not to obey its sinful desires to do evil: Let not sin reign in your mortal body. Romans 6:12 Still this concupiscence is daily lessened in persons of continence and increasing years, and most of all when old age makes a near approach. The man, however, who yields to it a wicked service, receives such great energies that, even when all his members are now failing through age, and those special parts of his body are unable to be applied to their proper function, he does not ever cease to revel in a still increasing rage of disgraceful and shameless desire. 2.15. He then proceeds to ask: Why, then, are they in the devil's power whom God created? And he finds an answer to his own question apparently from a phrase of mine. Because of sin, says he, not because of nature. Then framing his answer in reference to mine, he says: But as there cannot be offspring without the sexes, so there cannot be sin without the will. Yes, indeed, such is the truth. For even as by one man sin entered into the world, and death by sin; so also has death passed through to all men, for in him all have sinned. Romans 5:12 By the evil will of that one man all sinned in him, since all were that one man, from whom, therefore, they individually derived original sin. For you allege, says he, that the reason why they are in the devil's power is because they are born of the union of the two sexes. I plainly aver that it is by reason of transgression that they are in the devil's power, and that their participation, moreover, of this transgression is due to the circumstance that they are born of the said union of the sexes, which cannot even accomplish its own honourable function without the incident of shameful lust. This has also, in fact, been said by Ambrose, of most blessed memory, bishop of the church in Milan, when he gives as the reason why Christ's birth in the flesh was free from all sinful fault, that His conception was not the result of a union of the two sexes; whereas there is not one among human beings conceived in such union who is without sin. These are his precise words: On that account, and being man, He was tried by every sort of temptation, and in the likeness of man He bore them all; inasmuch, however, as He was born of the Spirit, He abstained from all sin. For every man is a liar, and none is without sin, but God only. It has accordingly, adds he, been constantly observed, that clearly no one who is born of a man and a woman, that is to say, through the union of their bodies, is free from sin; for whoever is free from sin is free also from conception of this kind. Well now, will you dare, you disciples of Pelagius and Cœlestius, to call this man a Manichean? As the heretic Jovinian did, when the holy bishop maintained the permanent virginity of the blessed Mary even after child-bearing, in opposition to this man's impiety. If, however, you do not dare to call him a Manichean, why do you call us Manicheans when we defend the catholic faith in the self-same cause and with the self same opinions? But if you will taunt that most faithful man with having entertained Manichean error in this matter, there is no help for it, you must enjoy your taunts as best you may, and so fill up Jovinian's measure more fully; as for ourselves, we can patiently endure along with such a man of God your taunts and jibes. And yet your heresiarch Pelagius commends Ambrose's faith and extreme purity in the knowledge of the Scriptures so greatly, as to declare that not even an enemy could venture to find fault with him. Observe, then, to what length you have gone, and refrain from following any further in the audacious steps of Jovinian. And yet that man, although by his excessive commendation of marriage he put it on a par with holy virginity, never denied the necessity of Christ to save those who are born of marriage even fresh from their mother's womb, and to redeem them from the power of the devil. This, however, you deny; and because we oppose you in defense of those who cannot yet speak for themselves, and in defense of the very foundations of the catholic faith, you taunt us, with being Manicheans. But let us now see what comes next. 2.55. He then passes on from those who are united in marriage to those who are born of it. It is in relation to these that we have to encounter the most laborious discussions with the new heretics in connection with our subject. Impelled by some hidden instinct from God, he makes avowals which go far to untie the whole knot. For in his desire to raise greater odium against us, because we had said that infants are born in sin even of lawful wedlock, he makes the following observation: You assert that they, indeed, who have not been ever born might possibly have been good; those, however, who have peopled the world, and for whom Christ died, you decide to be the work of the devil, born in a disordered state, and guilty from the beginning. Therefore, he continues, I have shown that you are doing nothing else than denying that God is the Creator of the men who actually exist. I beg to say, that I declare none but God to be the Creator of all men, however true it be that all are born in sin, and must perish unless born again. It was, indeed, the sinful corruption which had been sown in them by the devil's persuasion that became the means of their being born in sin; not the created nature of which men are composed. Shameful lust, however, could not excite our members, except at our own will, if it were not a disease. Nor would even the lawful and honourable cohabiting of husband and wife raise a blush, with avoidance of any eye and desire of secrecy, if there were not a diseased condition about it. Moreover, the apostle would not prohibit the possession of wives in this disease, did not disease exist in it. The phrase in the Greek text, ἐ ν πάθει ἐπιθυμίας, is by some rendered in Latin, in morbo desiderii vel concupiscenti, in the disease of desire or of concupiscence; by others, however, in passione concupiscenti, in the passion of concupiscence; or however it is found otherwise in different copies: at any rate, the Latin equivalent passio (passion), especially in the ecclesiastical use, is usually understood as a term of censure. 2.58. But this sin, which changed man for the worse in paradise, because it is far greater than we can form any judgment of, is contracted by every one at his birth, and is remitted only in the regenerate; and this derangement is such as to be derived even from parents who have been regenerated, and in whom the sin is remitted and covered, to the condemnation of the children born of them, unless these, who were bound by their first and carnal birth, are absolved by their second and spiritual birth. of this wonderful fact the Creator has produced a wonderful example in the cases of the olive and the wild olive trees, in which, from the seed not only of the wild olive, but even of the good olive, nothing but a wild olive springs. Wherefore, although even in persons whose natural birth is followed by regeneration through grace, there exists this carnal concupiscence which contends against the law of the mind, yet, seeing that it is remitted in the remission of sins, it is no longer accounted to them as sin, nor is it in any degree hurtful, unless consent is yielded to its motions for unlawful deeds. Their offspring, however, being begotten not of spiritual concupiscence, but of carnal, like a wild olive of our race from the good olive, derives guilt from them by natural birth to such a degree that it cannot be liberated from that pest except by being born again. How is it, then, that this man affirms that we ascribe holiness to those who are born, and guilt to their parents? When the truth rather shows that even if there has been holiness in the parents, original sin is inherent in their children, which is abolished in them only if they are born again.

128. Augustine, De Ordine Libri Duo, 1.11, 1.18-1.19, 1.23-1.24, 1.30-1.31, 2.11-2.12, 2.15-2.16, 2.28, 2.52, 2.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, acad. •augustine’s works, enchir. •augustine’s works, retract. vii •augustine’s works, doctr. chr. •augustine’s works, c. faust. •augustine’s works, conf. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96, 97, 111, 112, 293

129. Augustine, Sermons, d.29, 170.2, 71.3, 294, 26, 400.5, 293, 246.5, 181, 301, 111, 22, 382, 337.4, 176.5, 69.4, 169.3, 212.1, 231.1, 13, 304.2, 333.6, 115.4, 143, 310.1, 2.6, 218.9, 260d.1, 250.3, 229s, 176.2, 169.10, 144.2, 128.8, 105a.2, 53a.12, 30.10, 23a.1, 131, 183, 56.9, 25, 69.3, 136.9, 391, 362.14, 351.2, 169.15, 169.16, 229m.2, 265.10, 270.4, 378.1, 163.1, 161.6, 130a, 156.5, 23.7, 23.8, 34.2, 71.18, 105.5, 128.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261

130. Augustine, Soliloquiorum Adscriptorum Caput Postremum [Incertus], 1.1-1.5, 1.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, acad. •augustine’s works, conf. •augustine’s works, enchir. •augustine’s works, retract. vii •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. fel. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96, 97, 134, 283

131. Jerome, Altercatio Luciferiani Et Orthodoxi (Dialogus Contra Luciferianos.), 26 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. jul. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 72

132. Jerome, Adversus Jovinianum, 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, c. arian. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 161, 165, 169

133. Jerome, Commentaria In Epistolam Ad Ephesios, 1.2.8-1.2.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 102

134. Jerome, Commentary On Galatians, 3.5.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, tract. ep. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 248

135. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), 1.2-1.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169

136. Jerome, Letters, 66.8, 71.5, 72.2, 75.6, 75.19-75.20, 112.13, 124.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 72, 169, 224, 228

137. Augustine, Letters, 184a.2, 167, 226.6, 214.3, 194.14, 194.5, 194.4, 186.4, 140.3, 140.2, 188.7, 149.1, 71.1, 217.19, 149, 101, 28.2, 55.8, 70.2, 43.16, 1.7, 78, 77, 75.19, 71.5, 55.29, 55, 75.20, 41, 174, 102, 85, 217.3, 28.3, 28.4, 215, 157, 38.2, 195, 22.9, 22.8, 22.7, 225, 250, 226.4, 143.2, 187.24, 140, 147, 98, 140.70, 140.71, 140.72, 140.73, 140.74, 140.75, 140.76, 140.77, 140.79, 140.80, 140.81, 140.82, 140.83, 140.84, 140.85, 141.3, 141.4, 140.78, 140.58, 140.59, 140.60, 140.61, 140.62, 140.63, 140.64, 140.65, 140.66, 140.68, 140.69, 140.67, 140.57, 140.56, 140.54, 140.55, 93.16, 140.36, 140.37, 140.38, 140.39, 140.40, 140.41, 140.42, 140.44, 140.45, 140.46, 140.47, 140.48, 140.49, 140.50, 140.51, 140.52, 140.53, 140.43, 93.5, 140.34, 93.17, 118.32, 137.9, 137.10, 137.11, 137.12, 140.20, 140.21, 140.35, 140.22, 140.24, 140.25, 140.26, 140.27, 140.28, 140.29, 140.30, 140.31, 140.32, 140.33, 140.23, 139.3, 224.2, 5*, 162.5, 144.2, 158.10, 144.1, 161.1, 159.2, 154.1, 153.12, 145, 72.2, 183, 181, 179.7, 177, 176.3, 175.6, 173.10, 173.2, 186.5, 204.2, 194.11, 194.45, 190.12, 190.13, 194.10, 194.12, 190.14, 193.7, 194.8, 194.9, 194.17, 194.18, 194.32, 194.16, 194.15, 194.43, 194.30, 194.31, 194.13, 194.44, 82.2.6 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 195

138. Epistulae Ad Galatas Expositio, Epistulae Ad Galatas Expositio, 46, 17 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 102

139. Augustine, Tract. Ev. Jo., 24.2 Tagged with subjects: •augustine of hippo, on artistic works Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 481

140. Anon., Cologne Mani Codex, frag.m.48v° Tagged with subjects: •augustine’s works, conf. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 277

141. Pelagius, Comm. In Rom., 2.5, 8.5-8.8 Tagged with subjects: •augustine’s works, conf. •augustine’s works, c. mend. •augustine’s works, c. jul. imp. •augustine’s works, pecc. merit. •augustine’s works, retract. vii •augustine’s works, tract. ev. jo. •augustine’s works, tract. ep. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 6, 157, 211, 249, 280

142. Chrysostom, Homilae In Epistola Ad Galatas, 5.7 Tagged with subjects: •augustine’s works, tract. ep. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 248

143. Cyprian, De Aleatoribus, 2 Tagged with subjects: •canon, in augustine’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 26

144. Epistulae Ad Galatas Expositio, Epistulae Ad Romanos Inchoata Expositio, 14-23, 6, 8-10 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107

145. Epistulae Ad Galatas Expositio, Expositio Quarundam Propositionum Ex Epistula Ad Romanos, 1.13, 60.4-60.15, 62.1, 62.9, 62.15 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107, 108, 144, 260

146. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •augustine’s works, brev. coll. •augustine’s works, c. litt. petil. •augustine’s works, catech. rud. •augustine’s works, conf. •augustine’s works, cons. •augustine’s works, quaest. c. pag. •augustine’s works, unit. eccl. •augustine’s works, c. faust. •augustine’s works, c. fel. •augustine’s works, c. secund. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 117, 125, 134

147. Chrysostom, Homilae In Epistola Ad Philippenses, 1.7, 9.2.12-9.2.16 Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169, 173

148. Chrysostom, Homiliae In Epistolam Ad Thessalonicenses, 4.1-4.3 Tagged with subjects: •augustine’s works, grat. chr. •augustine’s works, locut. hept. •augustine’s works, nupt. et conc. •augustine’s works, c. arian. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 169

149. Ambrosiaster, Commentariorum In Philippenses, 1.7, 2.13 Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, c. jul. •augustine’s works, conf. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 264

150. Augustine, De Incompetentibus Nuptiis, 1.33 Tagged with subjects: •augustine’s works, c. du. ep. pel. •augustine’s works, incomp. nupt. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 174

151. New Testament, Chapters 9, 9.11 Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, catech. rud. •augustine’s works, conf. •augustine’s works, corrept. •augustine’s works, enchir. •augustine’s works, pecc. merit. •augustine’s works, tract. ev. jo. •augustine’s works, c. fort. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 178, 186, 246, 262, 293

152. New Testament, Chapters, 6.3 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 183

153. In 1 Timothy, In 1 Timothy, 2.1-2.4 Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, c. litt. petil. •augustine’s works, grat. chr. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251

154. Theophilus of Alexandria, Epistulae, 96.2, 98.10-98.12, 100.13 Tagged with subjects: •augustine’s works, conf. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 277

155. Cyprian, Opuscala, 3.9-3.10, 5.56, 7.18, 9.4-9.6, 9.8, 9.14, 10.15, 10.18, 11.11, 12.52, 12.80 Tagged with subjects: •augustine’s works, mor. eccl. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 78

156. Gregory of Nyssa, De Opificio Hominis, 180-184, 186-187, 185 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

157. Gregory of Nyssa, Oratio Catechetica Magna, 31, 5, 30 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 88

158. Augustine, De Animae Quantitate, 2, 24, 38, 55, 73, 76, 80-81 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 96

159. Augustine, Post Conlationem Contra Donatistas, 63 Tagged with subjects: •augustine’s works, conf. •augustine’s works, c. cresc. •augustine’s works, c. don. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 120

160. Augustine, Epistula Ad Catholicos Contra Donatistas, 34, 39, 52, 55, 66-67, 71, 73-75, 23 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130, 131, 134

161. Horace, Sermonum Quinti Horatii Flacci Poemata, 1.68 Tagged with subjects: •augustine’s works, c. mend. •augustine’s works, pecc. merit. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160

162. Augustine, Quaestiones Expositae Contra Paganos Vi, 10, 19-20, 22-27, 33, 38, 15 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 131, 132, 134

163. Epistulae Ad Galatas Expositio, In Epistulam Iohannis Ad Parthos Tractus, 1.2, 2.1, 2.12, 3.1, 3.12-3.13, 4.3-4.4, 4.10-4.11, 5.1, 5.9, 6.13, 7.11, 8.14 Tagged with subjects: •augustine’s works, c. jul. •augustine’s works, c. jul. imp. •augustine’s works, c. du. ep. pel. •augustine’s works, cur. •augustine’s works, enchir. •augustine’s works, grat. chr. •augustine’s works, mor. eccl. •augustine’s works, nupt. et conc. •augustine’s works, pecc. merit. •augustine’s works, tract. ep. jo. •augustine’s works, c. faust. •augustine’s works, tract. ev. jo. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 241, 242, 243, 261

164. Theophilus of Alexandria, Epistula Ad Constantinople, 11, 8, 5 Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 277

Tiresias: The Ancient Mediterranean Religions Source Database