1. Hebrew Bible, Job, 1.1, 14.1-14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 164, 251| 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׃ | 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; |
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2. Hebrew Bible, Malachi, 1.1-1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, nat. bon. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118| 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; |
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3. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 251, 252, 253, 254| 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ | 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD. |
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4. Hebrew Bible, Psalms, 24.17, 37.23, 51.5, 51.7, 57.4, 110.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 164, 176, 246, 251, 264| 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׃ 110.3. עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ בְּהַדְרֵי־קֹדֶשׁ מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶיךָ׃ | 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. 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. |
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5. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 176| 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ | 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; |
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6. Hebrew Bible, Isaiah, 45.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 246| 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ | 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. |
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| 7. Plato, Republic, 7.515e-516b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
8. Septuagint, 2 Maccabees, 12.43 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 175 | 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' |
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9. New Testament, Titus, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. orig. 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, |
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10. New Testament, Romans, 3.23, 5.5, 5.12, 5.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 164, 175, 176, 188, 220, 250, 254, 269| 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 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-. 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. | 3.23. for all have sinned, and fall short of the glory of God; 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. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. |
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11. New Testament, Ephesians, 2.1-2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 261| 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·— | 2.1. 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. |
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12. New Testament, James, 1.5-1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 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· | 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. |
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13. New Testament, 1 Corinthians, 4.7, 6.7-6.8, 7.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. •augustine’s works, nat. bon. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134, 160, 176, 252, 253| 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; 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. | 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? 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. |
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14. New Testament, 1 John, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261| 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. | 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. |
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15. New Testament, Luke, 1.3, 2.14, 10.28-10.37, 14.21-14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 165, 220, 261, 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. 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. 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· | 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." 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." 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. |
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16. New Testament, Mark, 16.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 175| 16.16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται. | 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. |
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17. New Testament, John, 1.12-1.13, 3.5, 6.44, 6.62-6.66, 15.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134, 164, 174, 175, 188, 220, 246| 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. 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. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν 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. 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. | 1.12. 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. 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! 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. 6.62. 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. 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. |
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18. New Testament, 2 Peter, 2.1, 2.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 176, 261| 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. | 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. |
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| 19. Clement of Alexandria, Miscellanies, 5.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252 |
| 20. Plotinus, Enneads, 1.1.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252 |
| 21. Origen, Commentary On Romans, 4.5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251 |
| 22. Augustine, On The Holy Trinity, 13.14, 15.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254 |
| 23. Augustine, Soliloquiorum Adscriptorum Caput Postremum [Incertus], 1.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
| 24. Augustine, Sermons, 26, 71.3, 170.2, 22, 111, 301, 13, 176.5, 337.4, 130a, 181, 246.5, 293, d.29, 400.5, 382, 294, 2.6, 218.9, 69.4, 169.3, 212.1, 231.1, 333.6, 176.2, 229s, 169.10, 250.3, 260d.1, 144.2, 128.8, 131, 23a.1, 30.10, 53a.12, 105a.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) 146, 250, 261 |
| 25. Augustine, Retractiones, 1.9.2, 1.21.4, 1.25.2q.68 (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 |
| 26. Augustine, Quaestionum Evangeliorum Libri Duo, 1.6, 2.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134, 251 |
27. Augustine, The City of God, 4.26, 14.26, 15.1, 21.12, 21.24, 22.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 220, 269 | 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? 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. 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. |
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| 28. Augustine, In Heptateuchum Locutionum Libri Septem, 3.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 250 |
| 29. Augustine, Enchiridion, 100, 102, 25-26, 30-31, 33, 44-45, 47, 49, 65, 82, 85-86, 97-98, 27 (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 |
| 30. Augustine, Enarrationes In Psalmos, 51.10, 70.15, 105.4 (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) 146, 246, 264 |
| 31. Augustine, De Vera Religione Liber Unus, 92, 87 (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 |
| 32. Ambrose, De Obitu Valentiniani Consolatio, 51 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 250 |
| 33. Augustine, De Spiritu Et Littera, 19, 2, 42, 5, 50, 54, 56-57, 59 (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) 164, 188 |
| 34. Ambrosiaster, Commentary On Romans, 4.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251 |
| 35. Augustine, De Praedestinatione Sanctorum., 10, 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, 252 |
| 36. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.8-2.9, 2.185-2.186, 2.232 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118, 134, 251 |
| 37. Augustine, Against Julian, 1.5, 1.63, 1.86, 1.124, 2.28, 2.77, 2.166, 2.228, 3.4, 3.11, 3.33, 3.78-3.79, 3.110, 4.15, 4.44, 4.90, 4.124, 5.22, 6.17, 6.24, 6.78 (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, 250, 251, 252, 254, 261, 264 |
| 38. Augustine, Contra Felicem, 2.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. bon. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134, 146 |
| 39. Augustine, Reply To Faustus, 16.28, 22.19, 22.27, 22.78, 22.82 (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 |
| 40. Augustine, Contra Epistolam Parmeniani, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261 |
41. Augustine, Contra Duas Epistolas Pelagianorum, 1.15, 1.27, 1.36, 2.7, 2.13, 2.15, 3.4, 3.6, 3.10, 4.3-4.12, 4.16, 4.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 174, 188, 250, 251, 252, 254, 261 | 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. |
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| 42. Augustine, Contra Adversarium Legis Et Prophetarum, 1.9, 2.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 174, 188 |
43. Augustine, Confessions, 1.7, 13.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254, 264 | 1.7. 11. Hearken, O God! Alas for the sins of men! Man says this, and You have compassion on him; for You created him, but did not create the sin that is in him. Who brings to my remembrance the sin of my infancy? For before You none is free from sin, not even the infant which has lived but a day upon the earth. Who brings this to my remembrance? Does not each little one, in whom I behold that which I do not remember of myself? In what, then, did I sin? Is it that I cried for the breast? If I should now so cry - not indeed for the breast, but for the food suitable to my years - I should be most justly laughed at and rebuked. What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when purging John 15:2 anything cast away the good. Or was it good, even for a time, to strive to get by crying that which, if given, would be hurtful - to be bitterly indigt that those who were free and its elders, and those to whom it owed its being, besides many others wiser than it, who would not give way to the nod of its good pleasure, were not subject unto it - to endeavour to harm, by struggling as much as it could, because those commands were not obeyed which only could have been obeyed to its hurt? Then, in the weakness of the infant's limbs, and not in its will, lies its innocency. I myself have seen and known an infant to be jealous though it could not speak. It became pale, and cast bitter looks on its foster-brother. Who is ignorant of this? Mothers and nurses tell us that they appease these things by I know not what remedies; and may this be taken for innocence, that when the fountain of milk is flowing fresh and abundant, one who has need should not be allowed to share it, though needing that nourishment to sustain life? Yet we look leniently on these things, not because they are not faults, nor because the faults are small, but because they will vanish as age increases. For although you may allow these things now, you could not bear them with equanimity if found in an older person. 12. You, therefore, O Lord my God, who gave life to the infant, and a frame which, as we see, You have endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies - You command me to praise You for these things, to give thanks unto the Lord, and to sing praise unto Your name, O Most High; for You are a God omnipotent and good, though You had done nought but these things, which none other can do but You, who alone made all things, O You most fair, who made all things fair, and orders all according to Your law. This period, then, of my life, O Lord, of which I have no remembrance, which I believe in the word of others, and which I guess from other infants, it chagrins me - true though the guess be - to reckon in this life of mine which I lead in this world; inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother's womb. But if I was shapen in iniquity, and in sin did my mother conceive me, where, I pray you, O my God, where, Lord, or when was I, Your servant, innocent? But behold, I pass by that time, for what have I to do with that, the memories of which I cannot recall? 13.8. 9. The angels fell, the soul of man fell and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless You had said from the beginning, Let there be light, and there had been light, and every obedient intelligence of Your celestial City had cleaved to You, and rested in Your Spirit, which unchangeably is borne over everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that wretched restlessness of the spirits who fell away, and, when unclothed of the garments of Your light, discovered their own darkness, dost Thou sufficiently disclose how noble You have made the rational creature; to which nought which is inferior to You will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shall enlighten our darkness; from You are derived our garments of light, and then shall our darkness be as the noonday. Give Yourself unto me, O my God, restore Yourself unto me; behold, I love You, and if it be too little, let me love You more strongly. I cannot measure my love, so that I may come to know how much there is yet wanting in me, ere my life run into Your embracements, and not be turned away until it be hidden in the secret place of Your Presence. This only I know, that woe is me except in You - not only without, but even also within myself; and all plenty which is not my God is poverty to me. |
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| 44. Augustine, Breviculus Collationis Cum Donatistis, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
| 45. Augustine, De Sancta Virginitate, 41, 40 (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 |
| 46. Augustine, On The Good of Marriage, 2, 34 (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 |
| 47. Augustine, De Catechizandis Rudibus, 30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
| 48. 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, 252 |
| 49. Augustine, The Soul And Its Origin, 1.1, 1.10-1.16, 2.17-2.18, 3.12, 3.17, 3.19, 4.9, 4.11, 4.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 174, 175, 176, 188, 220, 246, 269 |
| 50. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.4, 2.16-2.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 118, 146 |
| 51. Augustine, On Christian Doctrine, 4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254 |
| 52. Augustine, De Perfectione Justitiae Hominis Liber, 11, 14, 21-22, 28, 3, 43, 9, 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) 164 |
53. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.22, 1.31, 1.34, 1.46-1.47, 1.62, 2.7, 2.17, 2.26-2.31, 2.48, 3.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160, 165, 188, 250, 251, 252, 254, 264 | 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. 1.31. 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? 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. 2.17. 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. 2.48. 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. |
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54. Augustine, De Nuptiis Et Concupiscentia, 1.1, 1.24, 2.20, 2.31-2.32, 2.50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 188, 250, 251, 261 | 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. |
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| 55. 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 |
| 56. 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 |
| 57. Augustine, De Libero Arbitrio, 3.47-3.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 165 |
| 58. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.3-68.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146 |
| 59. Augustine, De Gratia Et Libero Arbitrio, 32, 7-8, 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) 254 |
| 60. Augustine, Commentary On Genesis, 4.16, 6.13, 6.19, 8.12, 9.17-9.18, 10.6, 10.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 165, 250, 251, 254, 261 |
| 61. Augustine, De Fide Rerum Quae Non Videntur, 6-10 (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 |
| 62. Augustine, De Fide Et Symbolo, 23, 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) 254 |
| 63. Augustine, Faith And Works, 31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 164 |
| 64. Augustine, De Dono Perseverantiae, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146 |
| 65. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.10, 1.24, 1.55, 2.34, 2.37, 2.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 250, 251, 254, 261 |
| 66. Augustine, Contra Mendacium Ad Consentium, 28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160 |
| 67. Jerome, Adversus Jovinianum, 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 165 |
| 68. Augustine, Letters, 1.7, 140.2-140.3, 186.4, 188.7, 194.4-194.5, 194.14, 204.2, 214.3, 226.6 (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) 146, 160, 246 |
| 69. Epistulae Ad Galatas Expositio, In Epistulam Iohannis Ad Parthos Tractus, 1.2 Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261 |
| 70. Augustine, Quaestiones Expositae Contra Paganos Vi, 15 Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
| 71. Augustine, Epistula Ad Catholicos Contra Donatistas, 39, 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) 134 |
| 72. Victorinus, -4, -4 Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 253 |
| 73. In 1 Timothy, In 1 Timothy, 2.1-2.4 Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251 |
| 74. New Testament, Chapters 9, 9.11 Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 246 |
| 75. Augustine, De Incompetentibus Nuptiis, 1.33 Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 174 |
| 76. Ambrosiaster, Commentariorum In Philippenses, 2.13 Tagged with subjects: •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 264 |
| 77. Horace, Sermonum Quinti Horatii Flacci Poemata, 1.68 Tagged with subjects: •augustine’s works, nat. orig. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 160 |
| 78. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •augustine’s works, nat. bon. •augustine’s works, nat. grat. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134 |
