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82 results for "augustines"
1. Hebrew Bible, Job, 1.1, 14.1-14.5, 40.1-40.2 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 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;
2. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 198, 199, 200, 251, 252
8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD.
3. Hebrew Bible, Psalms, 37.23 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •augustine’s works, quaest. ev. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 103, 251
37.23. מֵיְהוָה מִצְעֲדֵי־גֶבֶר כּוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ׃ 37.23. It is of the LORD that a man's goings are established; and He delighted in his way. 26. I will wash my hands in innocency; so will I compass Thine altar, O LORD,,For Thy mercy is before mine eyes; and I have walked in Thy truth.,But as for me, I will walk in mine integrity; Redeem me, and be gracious unto me.,Gather not my soul with sinners, nor my life with men of blood;,LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth.,I hate the gathering of evil doers, and will not sit with the wicked.,I have not sat with men of falsehood; neither will I go in with dissemblers.,[A Psalm] of David. Judge me, O LORD, for I have walked in mine integrity, and I have trusted in the LORD without wavering.,My foot standeth in an even place; in the congregations will I bless the LORD.,That I may make the voice of thanksgiving to be heard, and tell of all Thy wondrous works.,In whose hands is craftiness, and their right hand is full of bribes.,Examine me, O LORD, and try me; test my reins and my heart.
4. Hebrew Bible, Isaiah, 7.9, 52.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 110, 123
7.9. וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 7.9. And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’ 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.
5. Plato, Republic, 7.515e-516b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134
6. Cicero, On Invention, a b c\n0 -55.167 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 109
7. New Testament, 1 Peter, 1.1-1.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.2. κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.2. according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied.
8. New Testament, 1 Corinthians, 3.1-3.3, 4.6-4.7, 5.13, 6.7-6.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. •augustine’s works, div. quaest. •augustine’s works, quaest. ev. •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 134, 145, 153, 199, 200, 252, 260
3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 4.6. Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼν διʼ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τό Μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου. 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; 5.13. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. 6.7. ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 6.8. ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves." 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers.
9. New Testament, 1 Timothy, 2.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 2.4. who desires all people to be saved and come to full knowledge of the truth.
10. New Testament, 2 Corinthians, 5.19-5.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123
5.19. ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. 5.20. Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.
11. New Testament, Galatians, 4.19, 6.7-6.10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 103, 257
4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 6.7. Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει· 6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. 6.9. τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith.
12. New Testament, Romans, 4.4-4.6, 5.12, 5.20-5.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107, 144, 146, 249
4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 5.12. 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-. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
13. New Testament, John, 1.9, 1.12-1.13, 3.5, 4.1-4.2, 5.46, 6.44, 7.39, 17.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 108, 109, 110, 120, 123, 125, 134, 198, 249
1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 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. 4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει [ἢ] Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 1.9. The true light that enlightens everyone was coming into the world. 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! 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples), 5.46. For if you believed Moses, you would believe me; for he wrote about me. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
14. New Testament, Mark, 4.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125
4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'"
15. New Testament, Matthew, 7.7, 10.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, quaest. ev. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 103, 110, 123
7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved.
16. New Testament, Ephesians, 2.8-2.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 257
2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast.
17. Clement of Alexandria, Miscellanies, 2.2, 5.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 252
18. Plotinus, Enneads, 1.1.5 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252
19. Origen, Commentary On Romans, 4.5.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251
20. Augustine, Soliloquiorum Adscriptorum Caput Postremum [Incertus], 1.23 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134
21. Augustine, Sermons, 56.9, 69.3, 115.4, 136.9, 246.5, 304.2, 310.1, 351.2, 362.14 (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) 144, 146, 249, 251, 260
22. Augustine, Retractiones, 1.22.4, 2.67, 2.66, 2.4.1, 2.65, 2.15.1, 2.61, 2.62, 2.63, 2.64, 2.1, 1.26, 2.92, 2.91, 2.90, 2.31, 1.25.2q.62, 1.23.4, 2.68, 2.69, 2.70, 2.71, 2.72, 2.73, 2.74, 2.75, 2.76, 2.77, 2.78, 2.79, 2.80, 2.81, 2.82, 2.83, 2.84, 2.85, 2.86, 2.87, 2.88, 2.89, 1.23.3, 1.23.2, 1.23.1, 1.15.6, 2.82.3, 1.25.2q.68, 2.93, 1.21.4, 1.9.2 (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) 198
23. Augustine, Quaestionum Evangeliorum Libri Duo, 1.6, 1.28, 2.38-2.39, 2.45-2.47 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123, 134, 251
24. Augustine, The City of God, 4.26, 14.26, 21.12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
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?
25. Augustine, Enchiridion, 102-103, 27, 97 (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, 260
26. Augustine, Enarrationes In Psalmos, 5.7, 33.1-33.2, 35.11, 70.2, 70.15, 135.12, 142.13 (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) 120, 146, 249, 257
27. Augustine, De Vera Religione Liber Unus, 1.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 291
28. Augustine, On The Holy Trinity, 1.2 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 257
29. Augustine, De Spiritu Et Littera, 37-38, 54, 57 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252
30. Augustine, De Sancta Virginitate, 41 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125
31. Augustine, De Praedestinatione Sanctorum., 11-12, 14, 5-10 (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) 132, 200
32. Augustine, De Perfectione Justitiae Hominis Liber, 28 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251
33. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.13-1.15, 2.7, 2.15, 2.26-2.31, 3.8, 3.13-3.14 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. •augustine’s works, div. quaest. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 249, 251, 252, 260
1.13. Nevertheless, says he, death reigned from Adam even unto Moses, Romans 5:14 - that is to say, from the first man even to the very law which was promulged by the divine authority, because even it was unable to abolish the reign of death. Now death must be understood to reign, whenever the guilt of sin so dominates in men that it prevents their attainment of that eternal life which is the only true life, and drags them down even to the second death which is penally eternal. This reign of death is only destroyed in any man by the Saviour's grace, which wrought even in the saints of the olden time, all of whom, though previous to the coming of Christ in the flesh, yet lived in relation to His assisting grace, not to the letter of the law, which only knew how to command, but not to help them. In the Old Testament, indeed, that was hidden (conformably to the perfectly just dispensation of the times) which is now revealed in the New Testament. Therefore death reigned from Adam unto Moses, in all who were not assisted by the grace of Christ, that in them the kingdom of death might be destroyed, even in those who had not sinned after the similitude of Adam's transgression, Romans 5:14 that is, who had not yet sinned of their own individual will, as Adam did, but had drawn from him original sin, who is the figure of him that was to come, Romans 5:14 because in him was constituted the form of condemnation to his future progeny, who should spring from him by natural descent; so that from one all men were born to a condemnation, from which there is no deliverance but in the Saviour's grace. I am quite aware, indeed, that several Latin copies of the Scriptures read the passage thus: Death reigned from Adam to Moses over them who have sinned after the similitude of Adam's transgression; but even this version is referred by those who so read it to the very same purport, for they understood those who have sinned in him to have sinned after the similitude of Adam's transgression; so that they are created in his likeness, not only as men born of a man, but as sinners born of a sinner, dying ones of a dying one, and condemned ones to a condemned one. However, the Greek copies from which the Latin version was made, have all, without exception or nearly so, the reading which I first adduced. 1.14. But, says he, not as the offense so also is the free gift. For if, through the offense of one, many be dead, much more the grace of God, and the gift by grace, which is by One Man, Jesus Christ, has abounded unto many. Romans 5:15 Not many more, that is, many more men, for there are not more persons justified than condemned; but it runs, much more has abounded; inasmuch as, while Adam produced sinners from his one sin, Christ has by His grace procured free forgiveness even for the sins which men have of their own accord added by actual transgression to the original sin in which they were born. This he states more clearly still in the sequel. 1.15. But observe more attentively what he says, that through the offense of one, many are dead. For why should it be on account of the sin of one, and not rather on account of their own sins, if this passage is to be understood of imitation, and not of propagation? But mark what follows: And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the grace is of many offenses unto justification. Romans 5:16 Now let them tell us, where there is room in these words for imitation. By one, says he, to condemnation. By one what except one sin? This, indeed, he clearly implies in the words which he adds: But the grace is of many offenses unto justification. Why, indeed, is the judgment from one offense to condemnation, while the grace is from many offenses to justification? If original sin is a nullity, would it not follow, that not only grace withdraws men from many offenses to justification, but judgment leads them to condemnation from many offenses likewise? For assuredly grace does not condone many offenses, without judgment in like manner having many offenses to condemn. Else, if men are involved in condemnation because of one offense, on the ground that all the offenses which are condemned were committed in imitation of that one offense; there is the same reason why men should also be regarded as withdrawn from one offense unto justification, inasmuch as all the offenses which are remitted to the justified were committed in imitation of that one offense. But this most certainly was not the apostle's meaning, when he said: The judgment, indeed, was from one offense unto condemnation, but the grace was from many offenses unto justification. We on our side, indeed, can understand the apostle, and see that judgment is predicated of one offense unto condemnation entirely on the ground that, even if there were in men nothing but original sin, it would be sufficient for their condemnation. For however much heavier will be their condemnation who have added their own sins to the original offense (and it will be the more severe in individual cases, in proportion to the sins of individuals); still, even that sin alone which was originally derived unto men not only excludes from the kingdom of God, which infants are unable to enter (as they themselves allow), unless they have received the grace of Christ before they die, but also alienates from salvation and everlasting life, which cannot be anything else than the kingdom of God, to which fellowship with Christ alone introduces us. 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. 2.15. He sets forth that this absolute weakness, or rather condemnation, of carnal generation is from the transgression of original sin, when, treating of his own sins, he shows, as it were, their causes, and says that man that is born of a woman has but a short time to live, and is full of wrath. of what wrath, but of that in which all are, as the apostle says, by nature, that is, by origin, children of wrath, Ephesians 2:3 inasmuch as they are children of the concupiscence of the flesh and of the world? He further shows that to this same wrath also pertains the death of man. For after saying, He has but a short time to live, and is full of wrath, he added, Like a flower that has bloomed, so does he fall; he is gone like a shadow, and continues not. He then subjoins: Have You not caused him to enter into judgment with You? For who is pure from uncleanness? Not even one; even should his life last but a day. In these words he in fact says, You have thrown upon man, short-lived though he be, the care of entering into judgment with You. For how brief soever be his life - even if it last but a single day - he could not possibly be clean of filth; and therefore with perfect justice must he come under Your judgment. Then, when he says again, You have numbered all my necessities, and not one of my sins has escaped You: You have sealed up my transgressions in a bag, and hast marked whatever I have done unwillingly; is it not clear enough that even those sins are justly imputed which are not committed through allurement of pleasure, but for the sake of avoiding some trouble, or pain, or death? Now these sins, too, are said to be committed under some necessity, whereas they ought all to be overcome by the love and pleasure of righteousness. Again, what he said in the clause, You have marked whatever I have done unwillingly, may evidently be connected with the saying: For what I would, that I do not; but what I hate, that do I. Romans 7:15 2.28. 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.
34. Augustine, De Ordine Libri Duo, 1.23-1.24, 1.30-1.31, 2.11 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 111, 112
35. Ambrosiaster, Commentary On Romans, 4.4, 5.12 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249, 251
36. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 75, 8-9 (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
37. Augustine, De Agone Christiano, 14 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98
38. Augustine, Contra Secundinum Manichaeum, 12, 19 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 117
39. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.185-2.186, 2.232 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134, 251
40. Augustine, De Nuptiis Et Concupiscentia, 2.50 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251
41. Augustine, Against Julian, 1.5, 1.63, 2.77, 2.166, 3.4, 3.110, 4.15, 4.44, 4.90, 6.17, 6.24, 6.78 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. •augustine’s works, exp. quaest. rom. •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 251, 252
42. Augustine, Contra Felicem, 2.8, 2.11 (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) 143, 146
43. Augustine, De Baptismo Contra Donatistas, 2.19-2.20 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 120
44. Augustine, Reply To Faustus, 16.28, 19.24, 22.22, 22.27, 22.78 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, quaest. matt. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 111, 117, 143
45. Augustine, Contra Cresconium Grammaticum Partis Donati, 3.68, 4.79 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 120
46. Augustine, Contra Adversarium Legis Et Prophetarum, 1.9 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
47. Augustine, Contra Academicos, 3.11-3.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 112
48. Augustine, Confessions, 1.1, 1.7, 5.9, 6.7, 8.2, 8.4-8.9, 11.4, 11.10, 13.15 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125, 143, 144, 291
1.1. 1. Great are You, O Lord, and greatly to be praised; great is Your power, and of Your wisdom there is no end. And man, being a part of Your creation, desires to praise You — man, who bears about with him his mortality, the witness of his sin, even the witness that You resist the proud, - yet man, this part of Your creation, desires to praise You. You move us to delight in praising You; for You have made us for Yourself, and our hearts are restless until they rest in You. [cor nostrum inquietum est donec requiescat in Te] Lord, teach me to know and understand which of these should be first: to call on You, or to praise You; and likewise to know You, or to call on You. But who calls upon You without knowing You? For he that knows You not may call upon You as other than You are. Or perhaps we call on You that we may know You. But how shall they call on Him in whom they have not believed? Or how shall they believe without a preacher? Romans 10:14 And those who seek the Lord shall praise Him. For those who seek shall find Him, Matthew 7:7 and those who find Him shall praise Him. Let me seek You, Lord, in calling on You, and call on You in believing in You; for You have been preached unto us. O Lord, my faith calls on You - that faith which You have imparted to me, which You have breathed into me through the incarnation of Your Son, through the ministry of Your preacher. 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? 5.9. 16. And behold, there was I received by the scourge of bodily sickness, and I was descending into hell burdened with all the sins that I had committed, both against You, myself, and others, many and grievous, over and above that bond of original sin whereby we all die in Adam. 1 Corinthians 15:22 For none of these things had Thou forgiven me in Christ, neither had He abolished by His cross the enmity which, by my sins, I had incurred with You. For how could He, by the crucifixion of a phantasm, which I supposed Him to be? As true, then, was the death of my soul, as that of His flesh appeared to me to be untrue; and as true the death of His flesh as the life of my soul, which believed it not, was false. The fever increasing, I was now passing away and perishing. For had I then gone hence, whither should I have gone but into the fiery torments meet for my misdeeds, in the truth of Your ordice? She was ignorant of this, yet, while absent, prayed for me. But You, everywhere present, hearkened to her where she was, and had pity upon me where I was, that I should regain my bodily health, although still frenzied in my sacrilegious heart. For all that peril did not make me wish to be baptized, and I was better when, as a lad, I entreated it of my mother's piety, as I have already related and confessed. But I had grown up to my own dishonour, and all the purposes of Your medicine I madly derided, who would not suffer me, though such a one, to die a double death. Had my mother's heart been smitten with this wound, it never could have been cured. For I cannot sufficiently express the love she had for me, nor how she now travailed for me in the spirit with a far keener anguish than when she bore me in the flesh. 17. I cannot conceive, therefore, how she could have been healed if such a death of mine had transfixed the bowels of her love. Where then would have been her so earnest, frequent, and unintermitted prayers to You alone? But could Thou, most merciful God, despise the contrite and humble heart of that pure and prudent widow, so constant in almsdeeds, so gracious and attentive to Your saints, not permitting one day to pass without oblation at Your altar, twice a day, at morning and even-tide, coming to Your church without intermission - not for vain gossiping, nor old wives' fables, 1 Timothy 5:10 but in order that she might listen to You in Your sermons, and Thou to her in her prayers? Could You- You by whose gift she was such - despise and disregard without succouring the tears of such a one, wherewith she entreated You not for gold or silver, nor for any changing or fleeting good, but for the salvation of the soul of her son? By no means, Lord. Assuredly You were near, and were hearing and doing in that method in which You had predetermined that it should be done. Far be it from You that Thou should delude her in those visions and the answers she had from You - some of which I have spoken of, and others not, - which she kept Luke 2:19 in her faithful breast, and, always petitioning, pressed upon You as Your autograph. For Thou, because Your mercy endures for ever, condescendest to those whose debts You have pardoned, to become likewise a debtor by Your promises. 8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See Müller, Lehre von der Sünde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? 8.6. 13. And how, then, Thou delivered me out of the bonds of carnal desire, wherewith I was most firmly fettered, and out of the drudgery of worldly business, will I now declare and confess unto Your name, O Lord, my strength and my Redeemer. Amid increasing anxiety, I was transacting my usual affairs, and daily sighing unto You. I resorted as frequently to Your church as the business, under the burden of which I groaned, left me free to do. Alypius was with me, being after the third sitting disengaged from his legal occupation, and awaiting further opportunity of selling his counsel, as I was wont to sell the power of speaking, if it can be supplied by teaching. But Nebridius had, on account of our friendship, consented to teach under Verecundus, a citizen and a grammarian of Milan, and a very intimate friend of us all; who vehemently desired, and by the right of friendship demanded from our company, the faithful aid he greatly stood in need of. Nebridius, then, was not drawn to this by any desire of gain (for he could have made much more of his learning had he been so inclined), but, as a most sweet and kindly friend, he would not be wanting in an office of friendliness, and slight our request. But in this he acted very discreetly, taking care not to become known to those personages whom the world esteems great; thus avoiding distraction of mind, which he desired to have free and at leisure as many hours as possible, to search, or read, or hear something concerning wisdom. 14. Upon a certain day, then, Nebridius being away (why, I do not remember), lo, there came to the house to see Alypius and me, Pontitianus, a countryman of ours, in so far as he was an African, who held high office in the emperor's court. What he wanted with us I know not, but we sat down to talk together, and it fell out that upon a table before us, used for games, he noticed a book; he took it up, opened it, and, contrary to his expectation, found it to be the Apostle Paul - for he imagined it to be one of those books which I was wearing myself out in teaching. At this he looked up at me smilingly, and expressed his delight and wonder that he had so unexpectedly found this book, and this only, before my eyes. For he was both a Christian and baptized, and often prostrated himself before You our God in the church, in constant and daily prayers. When, then, I had told him that I bestowed much pains upon these writings, a conversation ensued on his speaking of Antony, the Egyptian monk, whose name was in high repute among Your servants, though up to that time not familiar to us. When he came to know this, he lingered on that topic, imparting to us a knowledge of this man so eminent, and marvelling at our ignorance. But we were amazed, hearing Your wonderful works most fully manifested in times so recent, and almost in our own, wrought in the true faith and the Catholic Church. We all wondered - we, that they were so great, and he, that we had never heard of them. 15. From this his conversation turned to the companies in the monasteries, and their manners so fragrant unto You, and of the fruitful deserts of the wilderness, of which we knew nothing. And there was a monastery at Milan full of good brethren, without the walls of the city, under the fostering care of Ambrose, and we were ignorant of it. He went on with his relation, and we listened intently and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their rambling, came upon a certain cottage inhabited by some of Your servants, poor in spirit, of whom is the kingdom of heaven, where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve You. And these were of the body called Agents for Public Affairs. Then, suddenly being overwhelmed with a holy love and a sober sense of shame, in anger with himself, he cast his eyes upon his friend, exclaiming, Tell me, I entreat you, what end we are striving for by all these labours of ours. What is our aim? What is our motive in doing service? Can our hopes in court rise higher than to be ministers of the emperor? And in such a position, what is there not brittle, and fraught with danger, and by how many dangers arrive we at greater danger? And when arrive we there? But if I desire to become a friend of God, behold, I am even now made it. Thus spoke he, and in the pangs of the travail of the new life, he turned his eyes again upon the page and continued reading, and was inwardly changed where Thou saw, and his mind was divested of the world, as soon became evident; for as he read, and the surging of his heart rolled along, he raged awhile, discerned and resolved on a better course, and now, having become Yours, he said to his friend, Now have I broken loose from those hopes of ours, and am determined to serve God; and this, from this hour, in this place, I enter upon. If you are reluctant to imitate me, hinder me not. The other replied that he would cleave to him, to share in so great a reward and so great a service. Thus both of them, being now Yours, were building a tower at the necessary cost, Luke 14:26-35 - of forsaking all that they had and following You. Then Pontitianus, and he that had walked with him through other parts of the garden, came in search of them to the same place, and having found them, reminded them to return as the day had declined. But they, making known to him their resolution and purpose, and how such a resolve had sprung up and become confirmed in them, entreated them not to molest them, if they refused to join themselves unto them. But the others, no whit changed from their former selves, did yet (as he said) bewail themselves, and piously congratulated them, recommending themselves to their prayers; and with their hearts inclining towards earthly things, returned to the palace. But the other two, setting their affections upon heavenly things, remained in the cottage. And both of them had affianced brides, who, when they heard of this, dedicated also their virginity unto God. 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. 11.4. 6. Behold, the heaven and earth are; they proclaim that they were made, for they are changed and varied. Whereas whatsoever has not been made, and yet has being, has nothing in it which there was not before; this is what it is to be changed and varied. They also proclaim that they made not themselves; therefore we are, because we have been made; we were not therefore before we were, so that we could have made ourselves. And the voice of those that speak is in itself an evidence. You, therefore, Lord, made these things; Thou who art beautiful, for they are beautiful; Thou who art good, for they are good; Thou who art, for they are. Nor even so are they beautiful, nor good, nor are they, as Thou their Creator art; compared with whom they are neither beautiful, nor good, nor are at all. These things we know, thanks be to You. And our knowledge, compared with Your knowledge, is ignorance. 11.10. 12. Lo, are they not full of their ancient way, who say to us, What was God doing before He made heaven and earth? For if, say they, He were unoccupied, and did nothing, why does He not for ever also, and from henceforth, cease from working, as in times past He did? For if any new motion has arisen in God, and a new will, to form a creature which He had never before formed, however can that be a true eternity where there arises a will which was not before? For the will of God is not a creature, but before the creature; because nothing could be created unless the will of the Creator were before it. The will of God, therefore, pertains to His very Substance. But if anything has arisen in the Substance of God which was not before, that Substance is not truly called eternal. But if it was the eternal will of God that the creature should be, why was not the creature also from eternity? 13.15. 16. Or who but Thou, our God, made for us that firmament Genesis 1:6 of authority over us in Your divine Scripture? As it is said, For heaven shall be folded up like a scroll; and now it is extended over us like a skin. For Your divine Scripture is of more sublime authority, since those mortals through whom You dispensed it unto us underwent mortality. And You know, O Lord, You know, how Thou with skins clothed men when by sin they became mortal. Whence as a skin have You stretched out the firmament of Your Book; that is to say, Your harmonious words, which by the ministry of mortals You have spread over us. For by their very death is that solid firmament of authority in Your discourses set forth by them more sublimely extended above all things that are under it, the which, while they were living here, was not so eminently extended. You had not as yet spread abroad the heaven like a skin; You had not as yet announced everywhere the report of their deaths. 17. Let us look, O Lord, upon the heavens, the work of Your fingers; clear from our eyes that mist with which You have covered them. There is that testimony of Yours which gives wisdom unto the little ones. Perfect, O my God, Your praise out of the mouth of babes and sucklings. Nor have we known any other books so destructive to pride, so destructive to the enemy and the defender, who resists Your reconciliation in defense of his own sins. I know not, O Lord, I know not other such pure words which so persuade me to confession, and make my neck submissive to Your yoke, and invite me to serve You for nought. Let me understand these things, good Father. Grant this to me, placed under them; because You have established these things for those placed under them. 18. Other waters there be above this firmament, I believe immortal, and removed from earthly corruption. Let them praise Your Name - those super-celestial people, Your angels, who have no need to look up at this firmament, or by reading to attain the knowledge of Your Word, - let them praise You. For they always behold Your face, Matthew 18:10 and therein read without any syllables in time what Your eternal will wills. They read, they choose, they love. They are always reading; and that which they read never passes away. For, by choosing and by loving, they read the very unchangeableness of Your counsel. Their book is not closed, nor is the scroll folded up, Isaiah 34:4 because You Yourself art this to them, yea, and art so eternally; because You have appointed them above this firmament, which You have made firm over the weakness of the lower people, where they might look up and learn Your mercy, announcing in time You who hast made times. For Your mercy, O Lord, is in the heavens, and Your faithfulness reaches unto the clouds. The clouds pass away, but the heaven remains. The preachers of Your Word pass away from this life into another; but Your Scripture is spread abroad over the people, even to the end of the world. Yea, both heaven and earth shall pass away, but Your Words shall not pass away. Matthew 24:35 Because the scroll shall be rolled together, Isaiah 34:4 and the grass over which it was spread shall with its goodliness pass away; but Your Word remains for ever, which now appears unto us in the dark image of the clouds, and through the glass of the heavens, not as it is; 1 Corinthians 13:12 because we also, although we be the well-beloved of Your Son, yet it has not yet appeared what we shall be. 1 John 3:2 He looks through the lattice Song of Songs 2:9 of our flesh, and He is fair-speaking, and has inflamed us, and we run after His odours. Song of Songs 1:3 But when He shall appear, then shall we be like Him, for we shall see Him as He is. 1 John 3:2 As He is, O Lord, shall we see Him, although the time be not yet.
49. Augustine, Breviculus Collationis Cum Donatistis, 7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 134
50. Augustine, Adnotationum In Iob Libri Unus, 10, 16-17, 35, 37-39, 5 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123
51. Augustine, Contra Duas Epistolas Pelagianorum, 1.36, 2.7, 2.13, 2.15, 2.23, 3.10, 4.3-4.12, 4.16 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. •augustine’s works, div. quaest. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 251, 252, 257
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.
52. Augustine, De Catechizandis Rudibus, 1, 30, 9, 28 (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) 107
53. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.52 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 111
54. 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
55. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.10-1.11, 1.14, 1.20, 2.5-2.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144, 145, 146, 153, 199, 249, 291
56. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.3-68.6, 80.4, 82.2 (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) 109, 110, 146, 198
57. Augustine, On Christian Doctrine, 1.1, 3.10 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107, 112
1.1. 1. There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning - a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it ought to be possessed. The Lord says Whosoever has, to him shall be given. Matthew 13:12 He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts. The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left. Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth. 3.10. 14. But in addition to the foregoing rule, which guards us against taking a metaphorical form of speech as if it were literal, we must also pay heed to that which tells us not to take a literal form of speech as if it were figurative. In the first place, then, we must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one's neighbor; soundness of doctrine to the knowledge of God and one's neighbor. Every man, moreover, has hope in his own conscience, so far as he perceives that he has attained to the love and knowledge of God and his neighbor. Now all these matters have been spoken of in the first book. 15. But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently happens that a man will think nothing blameable except what the men of his own country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative. Now Scripture enjoins nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men. In the same way, if an erroneous opinion has taken possession of the mind, men think that whatever Scripture asserts contrary to this must be figurative. Now Scripture asserts nothing but the Catholic faith, in regard to things past, future, and present. It is a narrative of the past, a prophecy of the future, and a description of the present. But all these tend to nourish and strengthen charity, and to overcome and root out lust. 16. I mean by charity that affection of the mind which aims at the enjoyment of God for His own sake, and the enjoyment of one's self and one's neighbor in subordination to God; by lust I mean that affection of the mind which aims at enjoying one's self and one's neighbor, and other corporeal things, without reference to God. Again, what lust, when unsubdued, does towards corrupting one's own soul and body, is called vice; but what it does to injure another is called crime. And these are the two classes into which all sins may be divided. But the vices come first; for when these have exhausted the soul, and reduced it to a kind of poverty, it easily slides into crimes, in order to remove hindrances to, or to find assistance in, its vices. In the same way, what charity does with a view to one's own advantage is prudence; but what it does with a view to a neighbor's advantage is called benevolence. And here prudence comes first; because no one can confer an advantage on another which he does not himself possess. Now in proportion as the dominion of lust is pulled down, in the same proportion is that of charity built up.
58. Augustine, De Dono Perseverantiae, 19-20, 52, 8, 14 (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
59. Augustine, De Natura Boni Contra Manichaeos, 31, 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) 134
60. Augustine, De Musica, 6.1, 6.33, 6.56-6.58 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 132
61. Augustine, On The Morals of The Manichaeans, 1.1, 1.9, 1.20 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98
62. Augustine, De Magistro, 37-38 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98
63. Augustine, De Libero Arbitrio, 1.4, 1.16, 1.20-1.21, 1.29, 2.48, 2.53, 3.6-3.8, 3.19, 3.43, 3.45, 3.47-3.55 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 110, 111, 112, 135, 144, 146, 153, 200
64. Augustine, De Gratia Et Libero Arbitrio, 32 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 252
65. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 2.34, 2.37, 2.43 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 251
66. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.12, 1.16, 2.10, 2.42 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, div. quaest. •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 98, 111, 144, 291
67. Augustine, Commentary On Genesis, 6.19 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251
68. Augustine, De Consensu Evangelistarum Libri Quatuor, 2.137, 3.86, 4.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, quaest. matt. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 125
69. 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
70. Jerome, Commentary On Galatians, 3.5.8 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 257
71. Augustine, Letters, 38.2, 55.8, 140.2-140.3, 186.4, 188.7, 194.4-194.5, 194.14, 214.3, 217.19, 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) 120, 132, 146, 249, 260
72. Augustine, Epistula Ad Catholicos Contra Donatistas, 23, 39  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
73. Augustine, Post Conlationem Contra Donatistas, 63  Tagged with subjects: •augustine’s works, div. quaest. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 120
74. Augustine, De Animae Quantitate, 2, 76, 24  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 112
75. In 1 Timothy, In 1 Timothy, 2.1-2.4  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 251
76. New Testament, Chapters 9, 9.11  Tagged with subjects: •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 123
77. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2  Tagged with subjects: •augustine’s works, quaest. matt. •augustine’s works, quaest. c. pag. •augustine’s works, quaest. ev. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 117, 125, 134
78. Epistulae Ad Galatas Expositio, Expositio Quarundam Propositionum Ex Epistula Ad Romanos, 1.13, 37.3, 60.4-60.15, 62.1, 62.9, 62.15  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107, 108, 144, 145
79. Epistulae Ad Galatas Expositio, Epistulae Ad Romanos Inchoata Expositio, 10, 14-23, 6, 8-9  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 107
80. Pelagius, Comm. In Rom., 5  Tagged with subjects: •augustine’s works, exp. quaest. rom. Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
81. Epistulae Ad Galatas Expositio, Epistulae Ad Galatas Expositio, 15, 22, 24, 31-32, 38, 44, 48, 54, 61, 46  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 103, 144
82. Augustine, Quaestiones Expositae Contra Paganos Vi, 15, 23-27, 38, 22  Tagged with subjects: •nan Found in books: Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 132