1. Hebrew Bible, Job, 1.1, 14.1-14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119, 147, 251| 1.1. "הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃", 1.1. "אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃", 14.1. "וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃", 14.1. "אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃", 14.2. "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ׃", 14.2. "כְּצִיץ יָצָא וַיִּמָּל וַיִּבְרַח כַּצֵּל וְלֹא יַעֲמוֹד׃", 14.3. "אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ׃", 14.4. "מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃", 14.5. "אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃", | 1.1. "THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil.", 14.1. "Man that is born of a woman Is of few days, and full of trouble.", 14.2. "He cometh forth like a flower, and withereth; He fleeth also as a shadow, and continueth not.", 14.3. "And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee?", 14.4. "Who can bring a clean thing out of an unclean? not one.", 14.5. "Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;", |
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2. Hebrew Bible, Psalms, 37.23, 51.5, 51.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119, 147, 251| 37.23. "מֵיְהוָה מִצְעֲדֵי־גֶבֶר כּוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ׃", 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", | 37.23. "It is of the LORD that a man's goings are established; and He delighted in his way.", 51.5. "For I know my transgressions; And my sin is ever before me.", 51.7. "Behold, I was brought forth in iniquity, and in sin did my mother conceive me.", |
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3. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251| 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", | 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", |
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4. Hebrew Bible, Malachi, 1.1-1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118| 1.1. "מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃", 1.1. "מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃", 1.2. "אָהַבְתִּי אֶתְכֶם אָמַר יְהוָה וַאֲמַרְתֶּם בַּמָּה אֲהַבְתָּנוּ הֲלוֹא־אָח עֵשָׂו לְיַעֲקֹב נְאֻם־יְהוָה וָאֹהַב אֶת־יַעֲקֹב׃", | 1.1. "The burden of the word of the LORD to Israel by Malachi.", 1.2. "I have loved you, saith the LORD. Yet ye say: ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? Saith the LORD; Yet I loved Jacob;", |
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| 5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
6. New Testament, Romans, 4.4-4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119| 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 | 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, |
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7. New Testament, Galatians, 1.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147| 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. | 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. |
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8. New Testament, 1 Corinthians, 6.7-6.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134| 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. | 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. |
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9. New Testament, John, 1.12-1.13, 6.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119, 134| 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. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. | 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. 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. |
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| 10. Augustine, De Baptismo Contra Donatistas, 2.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
| 11. Augustine, Reply To Faustus, 16.28, 22.19, 22.27, 22.78, 22.82 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118 |
| 12. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 1.6, 1.8, 2.8-2.9, 2.91, 2.185-2.186, 2.232, 3.23-3.42, 3.44, 3.52, 3.59, 3.62, 3.65 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102, 118, 119, 134, 147, 251 |
| 13. Augustine, Against Julian, 1.5, 1.63, 2.77, 3.110, 4.90, 6.17, 6.78 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 14. Augustine, Sermons, 246.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 15. Augustine, Retractiones, 1.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
| 16. Augustine, On The Holy Trinity, 14-15, 13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
| 17. Augustine, De Praedestinatione Sanctorum., 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
18. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.2, 3.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147, 251 | 1.2. They who say that Adam was so formed that he would even without any demerit of sin have died, not as the penalty of sin, but from the necessity of his being, endeavour indeed to refer that passage in the law, which says: On the day you eat thereof you shall surely die, Genesis 2:17 not to the death of the body, but to that death of the soul which takes place in sin. It is the unbelievers who have died this death, to whom the Lord pointed when He said, Let the dead bury their dead. Now what will be their answer, when we read that God, when reproving and sentencing the first man after his sin, said to him, Dust you are, and unto dust shall you return? Genesis 3:19 For it was not in respect of his soul that he was dust, but clearly by reason of his body, and it was by the death of the self-same body that he was destined to return to dust. Still, although it was by reason of his body that he was dust, and although he bare about the natural body in which he was created, he would, if he had not sinned, have been changed into a spiritual body, and would have passed into the incorruptible state, which is promised to the faithful and the saints, without the peril of death. 1 Corinthians 15:52-53 And for this issue we not only are conscious in ourselves of having an earnest desire, but we learn it from the apostle's intimation, when he says: For in this we groan, longing to be clothed upon with our habitation which is from heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality may be swallowed up of life. 2 Corinthians 5:2-4 Therefore, if Adam had not sinned, he would not have been divested of his body, but would have been clothed upon with immortality and incorruption, that mortality might have been swallowed up of life; that is, that he might have passed from the natural body into the spiritual body. 3.13. A few years ago there lived at Rome one Jovinian, who is said to have persuaded nuns of even advanced age to marry - not, indeed, by seduction, as if he wanted to make any of them his wife, but by contending that virgins who dedicated themselves to the ascetic life had no more merit before God than believing wives. It never entered his mind, however, along with this conceit, to venture to affirm that children of men are born without original sin. If, indeed, he had added such an opinion, the women might have more readily consented to marry, to give birth to such pure offspring. When this man's writings (for he dared to write) were by the brethren forwarded to Jerome to refute, he not only discovered no such error in them, but, while looking out his conceits for refutation, he found among other passages this very clear testimony to the doctrine of man's original sin, from which Jerome indeed felt satisfied of the man's belief of that doctrine. These are his words when treating of it: He who says that he abides in Christ, ought himself also to walk even as He walked. John 2:6 We give our opponent the option to choose which alternative he likes. Does he abide in Christ, or does he not? If he does, then, let him walk like Christ. If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides not in Christ, because he walks not as Christ did. He did no sin, neither was any guile found in His mouth; Isaiah 53:9 who, when He was reviled, reviled not again; and as a lamb before its shearer is dumb, so He opened not His mouth; Isaiah 53:7 to whom the prince of this world came, and found nothing in Him; John 14:30 whom, though He had done no sin, God made sin for us. 2 Corinthians 5:21 We, however, according to the Epistle of James, all commit many sins; James 3:2 and none of us is pure from uncleanness, even if his life should be but of one day. Job 14:5 For who shall boast that he has a clean heart? Or who shall be confident that he is pure from sins? We are held guilty according to the likeness of Adam's transgression. Accordingly David also says: 'Behold, I was shapen in iniquity; and in sin did my mother conceive me.' |
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| 19. Augustine, Contra Felicem, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 20. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 21. Augustine, On The Good of Marriage, 2, 34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118 |
| 22. Augustine, De Catechizandis Rudibus, 29-30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134, 147 |
| 23. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.4, 1.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 268 |
24. Augustine, De Nuptiis Et Concupiscentia, 2.50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 | 2.50. As to the passage, which he seemed to himself to indite in a pious vein, as it were, If nature is of God, there cannot be original sin in it, would not another person seem even to him to give a still more pious turn to it, thus: If nature is of God, there cannot arise any sin in it? And yet this is not true. The Manicheans, indeed, meant to assert this, and they endeavoured to steep in all sorts of evil the very nature of God itself, and not His creature, made out of nothing. For evil arose in nothing else than what was good- not, however, the supreme and unchangeable good which is God's nature, but that which was made out of nothing by the wisdom of God. This, then, is the reason why man is claimed for a divine work; for he would not be man unless he were made by the operation of God. But evil would not exist in infants, if evil had not been committed by the wilfulness of the first man, and original sin derived from a nature thus corrupted. It is not true, then, as he puts it, He is completely a Manichean who maintains original sin; but rather, he is completely a Pelagian who does not believe in original sin. For it is not simply from the time when the pestilent opinions of Manich us began to grow that in the Church of God infants about to be baptized were for the first time exorcised with exsufflation - which ceremonial was intended to show that they were not removed into the kingdom of Christ without first being delivered from the power of darkness; Colossians 1:13 nor is it in the books of Manich us that we read how the Son of man come to seek and to save that which was lost, Luke 19:10 or how by one man sin entered into the world, Romans 5:12 with those other similar passages which we have quoted above; or how God visits the sins of the fathers upon the children; Exodus 20:5 or how it is written in the Psalm, I was shapen in iniquity, and in sin did my mother conceive me; or again, how man was made like vanity: his days pass away like a shadow; or again, behold, You have made my days old, and my existence as nothing before You; nay, every man living is altogether vanity; or how the apostle says, every creature was made subject to vanity; Romans 8:20 or how it is written in the book of Ecclesiastes, vanity of vanities; all is vanity: what profit has a man of all his labour which he takes under the sun? Ecclesiastes 1:2-3 and in the book of Ecclesiasticus, a heavy yoke is upon the sons of Adam from the day that they go out of their mother's womb to the day that they return to the mother of all things; Sirach 40:1 or how again the apostle writes, in Adam all die; 1 Corinthians 15:22 or how holy Job says, when speaking about his own sins, for man that is born of a woman is short-lived and full of wrath: as the flower of grass, so does he fall; and he departs like a shadow, nor shall he stay. Have You not taken account even of him, and caused him to enter into judgment in Your sight? For who shall be pure from uncleanness? Not even one, even if his life should be but of one day upon the earth. Job 14:1-5 Now when he speaks of uncleanness here, the mere perusal of the passage is enough to show that he meant sin to be understood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where the filthy garments are removed from off the high priest, and it is said to him, I have taken away your sins. Zechariah 3:4 Well now, I rather think that all these passages, and others of like import, which point to the fact that man is born in sin and under the curse, are not to be read among the dark recesses of the Manicheans, but in the sunshine of catholic truth. |
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| 25. Augustine, On Christian Doctrine, 3.36-4.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
26. Augustine, Contra Duas Epistolas Pelagianorum, 4.3-4.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 | 4.3. Let every one who, with a catholic mind, shudders at these impious and damnable doctrines, in this tripartite division, shun the lurking-places and snares of this fivefold error, and be so careful between one and another as in such wise to decline from the Manicheans as not to incline to the Pelagians; and again, so to separate himself from the Pelagians as not to associate himself with the Manicheans; or, if he should already be taken hold of in one or the other bondage, that he should not so pluck himself out of the hands of either as to rush into those of the other. Because they seem to be contrary to one another; since the Manicheans manifest themselves by vituperating these five points, and the Pelagians conceal themselves by praising them. Wherefore he condemns and shuns both, whoever he may be, who according to the rule of the catholic faith so glorifies the Creator in men, that are born of the good creature of flesh and soul (for this the Manichean will not have), as that he yet confesses that on account of the corruption which has passed over into them by the sin of the first man, even infants need a Saviour (for this the Pelagian will not have). He who so distinguishes the evil of shameful concupiscence from the blessing of marriage, as neither, like the Manicheans, to reproach the source of our birth, nor, like the Pelagians, to praise the source of our disorder. He who so maintains the law to have been given holy and just and good through Moses by a holy and just and good God (which Manicheus, in opposition to the apostle, denies), as to say that it both shows forth sin and yet does not take it away, and commands righteousness which yet it does not give (which, again, in opposition to the apostle, Pelagius denies). He who so asserts free will as to say that the evil of both angel and man began, not from I know not what nature always evil, which is no nature, but from the will itself, which overturns Manichean heresy, and nevertheless that even thus the captive will cannot breathe into a wholesome liberty save by God's grace, which overturns the Pelagian heresy. He who so praises in God the holy men of God, not only after Christ manifested in the flesh and subsequently, but even those of the former times, whom the Manicheans dare to blaspheme, as yet to believe their own confessions concerning themselves, more than the lies of the Pelagians. For the word of the saints is, If we should say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 4.4. These things being so, what advantage is it to new heretics, enemies of the cross of Christ and opposers of divine grace, that they seem sound from the error of the Manicheans, if they are dying by another pestilence of their own? What advantage is it to them, that in the praise of the creature they say that the good God is the maker of those that are born, by whom all things were made, and that the children of men are His work, whom the Manicheans say are the work of the prince of darkness; when between them both, or among them both, God's creation, which is in infants, is perishing? For both of them refuse to have it delivered by Christ's flesh and blood, - the one, because they destroy that very flesh and blood, as if He did not take upon Him these at all in man or of man; and the other, because they assert that there is no evil in infants from which they should be delivered by the sacrament of this flesh and blood. Between them lies the human creature in infants, with a good origination, with a corrupted propagation, confessing for its goods a most excellent Creator, seeking for its evils a most merciful Redeemer, having the Manicheans as disparagers of its benefits, having the Pelagians as deniers of its evils, and both as persecutors. And although in infancy there is no power to speak, yet with its silent look and its hidden weakness it addresses the impious vanity of both, saying to the one, Believe that I am created by Him who creates good things; and saying to the other, Allow me to be healed by Him who created me. The Manicheans say, There is nothing of this infant save the good soul to be delivered; the rest, which belongs not to the good God, but to the prince of darkness, is to be rejected. The Pelagians say, Certainly there is nothing of this infant to be delivered, because we have shown the whole to be safe. Both lie; but now the accuser of the flesh alone is more bearable than the praiser, who is convicted of cruelty against the whole. But neither does the Manichean help the human soul by blaspheming God, the Author of the entire man; nor does the Pelagian permit the divine grace to come to the help of human infancy by denying original sin. Therefore it is by the catholic faith that God has mercy, seeing that by condemning both mischievous doctrines it comes to the help of the infant for salvation. It says to the Manicheans, Hear the apostle crying, 'Do you not know that your body is the temple of the Holy Ghost in you?' 1 Corinthians 6:19 and believe that the good God is the Creator of bodies, because the temple of the Holy Ghost cannot be the work of the prince of darkness. It says to the Pelagians, The infant that you look upon 'was conceived in iniquity, and in sin its mother nourished it in the womb.' Why, as if in defending it as free from all mischief, do you not permit it to be delivered by mercy? No one is pure from uncleanness, not even the infant whose life is of one day upon the earth. Allow the wretched creatures to receive remission of sins, through Him who alone neither as small nor great could have any sin. |
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| 27. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 2.37 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 28. Augustine, De Natura Boni Contra Manichaeos, 31, 36, 42, 7, 9, 48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 134 |
| 29. Augustine, De Musica, 2-6, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
| 30. Augustine, De Libero Arbitrio, 3.47-3.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147 |
| 31. Augustine, Commentary On Genesis, 1.3-1.12, 6.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147, 251 |
| 32. Augustine, Letters, 28.2 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102, 147 |
| 34. Victorinus, In Epistulam Pauli Ad Ephesios, 1.2.9 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102 |
| 35. Jerome, Ad Ephesios, 1.2.8-1.2.9 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102 |
| 36. Epistulae Ad Galatas Expositio, Epistulae Ad Galatas Expositio, 17 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102 |
| 37. Augustine, Quaestiones Expositae Contra Paganos Vi, 15 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 38. Augustine, Epistula Ad Catholicos Contra Donatistas, 23, 39 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 39. Augustine, Contra Epistolam Manichaei Quam Vacant Fundamenti, 29, 3, 43, 1 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 113 |
| 40. Augustine, Breviliculus Collationis Cum Donatistis, 7 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 41. Augustine, Soliloquia, 1.23 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 42. Origen, Commentariorum Romanos, 4.5.1 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 43. Augustine, De Perfectione Iustitiae Hominis, 28 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 44. In 1 Timothy, In 1 Timothy, 2.1-2.4 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 45. Ambrosiaster, Commentariorum In Romanos, 4.4 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 251 |
| 46. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134 |
| 47. New Testament, Chapter, 15.21-15.22 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 134, 251 |
| 48. Augustine, Contra Cresconium Grammaticum Parti Donati, 1.1, 1.15-1.17, 1.24, 3.87, 4.12, 4.23 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119 |
| 49. Augustine, Quaestiones Evangelicarum, 1.6, 2.38 Tagged with subjects: •augustine’s works, c. litt. petil. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134, 251 |
