1. Hebrew Bible, Psalms, 51.5, 51.7, 118.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 126, 127, 128, 130, 264| 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", 118.28. "אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃", | 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.", 118.28. "Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee.", |
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2. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254, 283, 285, 297| 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", | 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", |
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3. Hebrew Bible, Job, 14.1-14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 127, 128| 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׃", | 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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4. New Testament, Mark, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 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.'" |
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5. New Testament, 1 Corinthians, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 274| 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; | 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? |
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6. New Testament, 1 Timothy, 2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 255| 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. |
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7. New Testament, Acts, 24.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283| 24.2. κληθέντος δὲ [αὐτοῦ] ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας | 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation, |
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8. New Testament, Ephesians, 2.1-2.3, 2.8-2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293| 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. | 2.1. You were made alive when you were dead in transgressions and sins, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast. |
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9. New Testament, Galatians, 2.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 6| 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· | 2.19. For I, through the law, died to the law,that I might live to God. |
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10. New Testament, Philippians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293| 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· | 2.13. For it is God who works in you both to will and to work, for his good pleasure. |
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11. New Testament, Romans, 4.4-4.6, 5.5, 5.12, 9.18-9.23, 11.1-11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 127, 130, 144, 254, 285, 293, 297| 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 9.18. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19. Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20. τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21. ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22. εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23. ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.3. Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 11.4. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 11.6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 11.7. τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, 11.8. καθάπερ γέγραπται Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 11.9. καὶ Δαυεὶδ λέγει 11.10. 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.12. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 11.15. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. | 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?" 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life." 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal." 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day." 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always." 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. "For who has known the mind of the Lord? Or who has been his counselor?" 11.35. "Or who has first given to him, And it will be repaid to him again?" 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. |
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12. New Testament, Luke, 14.21-14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264| 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· | 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. |
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13. New Testament, 1 John, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283| 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. | 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. |
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14. New Testament, John, 1.9, 1.12-1.13, 3.5, 6.62-6.66, 12.32 (1st cent. CE - 1st 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, 120, 125, 255, 291, 293| 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. 6.62. ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. | 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! 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 6.66. At this, many of his disciples went back, and walked no more with him. 12.32. And I, if I am lifted up from the earth, will draw all people to myself." |
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| 15. Clement of Alexandria, Miscellanies, 6.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 6 |
| 16. Nag Hammadi, The Three Steles of Seth, 125 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 277 |
| 17. Augustine, De Fide Et Symbolo, 19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254 |
| 18. Augustine, Sermons, None (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, 264 |
| 19. Augustine, Soliloquiorum Adscriptorum Caput Postremum [Incertus], 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283 |
| 20. Augustine, De Consensu Evangelistarum Libri Quatuor, 2.137, 3.86, 4.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 125 |
| 21. Augustine, De Catechizandis Rudibus, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 274 |
| 22. Epiphanius, Panarion, 4.4-5.5, 47.2.7 (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, 277 |
| 23. Augustine, De Baptismo Contra Donatistas, 2.19-2.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120 |
| 24. Augustine, Retractiones, 2.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 131 |
| 25. Augustine, Against Julian, 1.86, 4.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254, 264 |
| 26. Augustine, Reply To Faustus, 22.22 (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, 143 |
| 27. Augustine, Contra Epistolam Manichaei, 1, 4, 3 (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, 113 |
28. Augustine, Contra Duas Epistolas Pelagianorum, 4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254 | 4.11. But those enemies of grace never endeavour to lay more secret snares for more vehement opposition to that same grace than when they praise the law, which, without doubt, is worthy to be praised. Because, by their different modes of speaking, and by variety of words in all their arguments, they wish the law to be understood as grace- that, to wit, we may have from the Lord God the help of knowledge, whereby we may know those things which have to be done - not the inspiration of love, that, when known, we may do them with a holy love, which is properly grace. For the knowledge of the law without love puffs up, does not edify, according to the same apostle, who most openly says, Knowledge puffs up, but love edifies. 1 Corinthians 8:1 Which saying is like to that in which it is said, The letter kills, the spirit makes alive. 2 Corinthians 3:6 For Knowledge puffs up, corresponds to The letter kills: and, Love edifies, to The spirit makes alive; because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us. Romans 5:5 Therefore the knowledge of the law makes a proud transgressor; but, by the gift of charity, he delights to be a doer of the law. We do not then make void the law through faith, but we establish the law, Romans 3:31 which by terrifying leads to faith. Thus certainly the law works wrath, that the mercy of God may bestow grace on the sinner, frightened and turned to the fulfilment of the righteousness of the law through Jesus Christ our Lord, who is that wisdom of God of which it is written, She carries law and mercy on her tongue, Proverbs 3:16 - law whereby she frightens, mercy by which she may help - law by His servant, mercy by Himself - the law, as it were, in the staff which Elisha sent to raise up the son of the widow, and it failed to raise him up, For if a law had been given which could have given life, righteousness would altogether have been by the law, Galatians 3:21 but mercy, as it were, in Elisha himself, who, wearing the figure of Christ, by giving life to the dead was joined in the signification of the great sacrament, as it were, of the New Testament. |
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| 29. Augustine, Contra Cresconium Grammaticum Partis Donati, 3.68, 4.79 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120 |
| 30. Augustine, Contra Academicos, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283 |
| 31. Augustine, Confessions, 1.1, 1.7, 1.11, 1.12, 1.17, 1.31, 3.7, 3.8, 4.6, 4.30, 5.9, 5.11, 5.16, 5.17, 5.18, 5.23, 6.7, 6.8, 6.9, 6.24, 7.3, 7.5, 7.6, 7.8, 7.9, 7.10, 7.14, 7.16, 7.22, 7.24, 7.27, 8.1, 8.2, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.12-9.11, 8.19, 8.21, 8.22, 8.27, 8.29, 8.31, 9.1, 9.2, 9.4, 9.8, 9.9, 9.10, 9.14, 9.21, 9.23, 9.34, 10, 10.5, 10.40, 10.44, 10.60, 11, 11.4, 11.10, 12, 12.42, 12.43, 13, 13.1, 13.8, 13.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 128 |
| 32. Augustine, Contra Felicem, 2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 143 |
| 33. Augustine, De Dono Perseverantiae, 19, 53, 20 (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, 143 |
| 34. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.20, 2.16-2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 143, 144, 291, 297 |
| 35. Augustine, Enarrationes In Psalmos, 35.11, 51.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120, 129, 264 |
| 36. Augustine, Commentary On Genesis, 4.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254 |
| 37. Augustine, De Genesi Contra Manichaeos Libri Duo, 2.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 144, 291 |
| 38. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.10, 2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 6, 254 |
39. Augustine, On Christian Doctrine, 2.33, 4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 129, 254 | 2.33. 51. In this passage, however, where the argument is about the resurrection, both the law of the inference is valid, and the conclusion arrived at is true. But in the case of false conclusions, too, there is a validity of inference in some such way as the following. Let us suppose some man to have admitted: If a snail is an animal, it has a voice. This being admitted, then, when it has been proved that the snail has no voice, it follows (since when the consequent is proved false, the antecedent is also false) that the snail is not an animal. Now this conclusion is false, but it is a true and valid inference from the false admission. Thus, the truth of a statement stands on its own merits; the validity of an inference depends on the statement or the admission of the man with whom one is arguing. And thus, as I said above, a false inference may be drawn by a valid process of reasoning, in order that he whose error we wish to correct may be sorry that he has admitted the antecedent, when he sees that its logical consequences are utterly untenable. And hence it is easy to understand that as the inferences may be valid where the opinions are false, so the inferences may be unsound where the opinions are true. For example, suppose that a man propounds the statement, If this man is just, he is good, and we admit its truth. Then he adds, But he is not just; and when we admit this too, he draws the conclusion, Therefore he is not good. Now although every one of these statements may be true, still the principle of the inference is unsound. For it is not true that, as when the consequent is proved false the antecedent is also false, so when the antecedent is proved false the consequent is false. For the statement is true, If he is an orator, he is a man. But if we add, He is not an orator, the consequence does not follow, He is not a man. 4.11. 26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learned, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth pleasant food enough. And it is one of the distinctive features of good intellects not to love words, but the truth in words. For of what service is a golden key, if it cannot open what we want it to open? Or what objection is there to a wooden one if it can, seeing that to open what is shut is all we want? But as there is a certain analogy between learning and eating, the very food without which it is impossible to live must be flavored to meet the tastes of the majority. |
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| 40. Augustine, De Libero Arbitrio, 3.19, 3.47-3.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 135, 144, 297 |
| 41. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 18, 3, 49, 67, 77, 79, 81, 84 (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, 254 |
| 42. Augustine, Enchiridion, 103, 27 (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, 255 |
| 43. Augustine, De Ordine Libri Duo, 2.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293 |
| 44. Augustine, De Perfectione Justitiae Hominis Liber, 11, 22, 43, 21 (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, 254 |
| 45. Augustine, De Diversis Quaestionibus Octoginta Tribus, 62, 68, 88 (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, 144, 291 |
| 46. Augustine, De Sancta Virginitate, 41, 43, 46, 42 (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, 274 |
| 47. Augustine, De Spiritu Et Littera, 19, 42, 5, 50 (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, 264 |
| 48. Augustine, On The Holy Trinity, 13.14, 15.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254 |
| 49. Augustine, De Utilitate Credendi Ad Honoratum, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 284 |
| 50. Augustine, De Vera Religione Liber Unus, 1.13 (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, 144, 291 |
51. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.34, 1.62, 2.15, 2.27, 3.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 144, 254, 264 | 1.34. The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than salvation, and the sacrament of the body of Christ nothing else than life. Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and everlasting life? So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: He saved us by the washing of regeneration? Titus 3:5 or from Peter's statement: The like figure whereunto even baptism does also now save us? 1 Peter 3:21 And what else do they say who call the sacrament of the Lord's Supper life, than that which is written: I am the living bread which came down from heaven; John 6:51 and The bread that I shall give is my flesh, for the life of the world; John 6:51 and Unless you eat the flesh of the Son of man, and drink His blood, you shall have no life in you? John 6:53 If, therefore, as so many and such divine witnesses agree, neither salvation nor eternal life can be hoped for by any man without baptism and the Lord's body and blood, it is vain to promise these blessings to infants without them. Moreover, if it be only sins that separate man from salvation and eternal life, there is nothing else in infants which these sacraments can be the means of removing, but the guilt of sin - respecting which guilty nature it is written, that no one is clean, not even if his life be only that of a day. Job 14:4 Whence also that exclamation of the Psalmist: Behold, I was shapen in iniquity; and in sin did my mother conceive me! This is either said in the person of our common humanity, or if of himself only David speaks, it does not imply that he was born of fornication, but in lawful wedlock. We therefore ought not to doubt that even for infants yet to be baptized was that precious blood shed, which previous to its actual effusion was so given, and applied in the sacrament, that it was said, This is my blood, which shall be shed for many for the remission of sins. Matthew 26:28 Now they who will not allow that they are under sin, deny that there is any liberation. For what is there that men are liberated from, if they are held to be bound by no bondage of sin? 1.62. He then proceeds thus, saying: God so loved the world, that He gave His only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life. John 3:16 Every infant, therefore, was destined to perish, and to lose everlasting life, if through the sacrament of baptism he believed not in the only-begotten Son of God; while nevertheless, He comes not so that he may judge the world, but that the world through Him may be saved. This especially appears in the following clause, wherein He says, He that believes in Him is not condemned; but he that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God. John 3:18 In what class, then, do we place baptized infants but among believers, as the authority of the catholic Church everywhere asserts? They belong, therefore, among those who have believed; for this is obtained for them by virtue of the sacrament and the answer of their sponsors. And from this it follows that such as are not baptized are reckoned among those who have not believed. Now if they who are baptized are not condemned, these last, as not being baptized, are condemned. He adds, indeed: But this is the condemnation, that light has come into the world, and men loved darkness rather than light. John 3:19 of what does He say, Light has come into the world, if not of His own advent? And without the sacrament of His advent, how are infants said to be in the light? And why should we not include this fact also in men's love of darkness, that as they do not themselves believe, so they refuse to think that their infants ought to be baptized, although they are afraid of their incurring the death of the body? In God, however, he declares are the works of him wrought, who comes to the light, John 3:21 because he is quite aware that his justification results from no merits of his own, but from the grace of God. For it is God, says the apostle, who works in you both to will and to do of His own good pleasure. Philippians 2:13 This then is the way in which spiritual regeneration is effected in all who come to Christ from their carnal generation. He explained it Himself, and pointed it out, when He was asked, How these things could be? He left it open to no man to settle such a question by human reasoning, lest infants should be deprived of the grace of the remission of sins. There is no other passage leading to Christ; no man can be reconciled to God, or can come to God otherwise, than through Christ. 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 2.27. You cannot therefore attribute to God the cause of any human fault. For of all human offenses, the cause is pride. For the conviction and removal of this a great remedy comes from heaven. God in mercy humbles Himself, descends from above, and displays to man, lifted up by pride, pure and manifest grace in very manhood, which He took upon Himself out of vast love for those who partake of it. For, not even did even this One, so conjoined to the Word of God that by that conjunction he became at once the one Son of God and the same One the one Son of man, act by the antecedent merits of His own will. It behooved Him, without doubt, to be one; had there been two, or three, or more, if this could have been done, it would not have come from the pure and simple gift of God, but from man's free will and choice. This, then, is especially commended to us; this, so far as I dare to think, is the divine lesson especially taught and learned in those treasures of wisdom and knowledge which are hidden in Christ. Every one of us, therefore, now knows, now does not know- now rejoices, now does not rejoice- to begin, continue, and complete our good work, in order that he may know that it is due not to his own will, but to the gift of God, that he either knows or rejoices; and thus he is cured of vanity which elated him, and knows how truly it is said not of this earth of ours, but spiritually, The Lord will give kindness and sweet grace, and our land shall yield her fruit. A good work, moreover, affords greater delight, in proportion as God is more and more loved as the highest unchangeable Good, and as the Author of all good things of every kind whatever. And that God may be loved, His love is shed abroad in our hearts, not by ourselves, but by the Holy Ghost that is given unto us. Romans 5:5 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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| 52. Augustine, De Praedestinatione Sanctorum., 8, 27 (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, 285 |
| 53. Jerome, Letters, 100, 19, 96, 98, 85 (5th 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, 297 |
| 54. Augustine, Letters, 22.7-22.9, 28.3-28.4, 38.2, 217.3 (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, 6, 120, 131, 285 |
| 55. Augustine, Quaestiones Expositae Contra Paganos Vi, 15, 19-20, 33, 10 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 131 |
| 56. Epistulae Ad Galatas Expositio, Epistulae Ad Galatas Expositio, 46 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 144 |
| 57. Augustine, Post Conlationem Contra Donatistas, 63 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120 |
| 58. Nemesius, On The Nature of Man, 35, 39-41 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293 |
| 59. Theophilus of Alexandria, Epistula Ad Constantinople, 11, 8, 5 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 277 |
| 60. Theophilus of Alexandria, Epistulae, 96.2, 98.10-98.12, 100.13 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 277 |
| 61. New Testament, Chapters 9, 9.11 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293 |
| 62. Ambrosiaster, Commentariorum In Philippenses, 2.13 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264 |
| 63. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 125 |
| 64. Epistulae Ad Galatas Expositio, Expositio Quarundam Propositionum Ex Epistula Ad Romanos, 1.13 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 130, 144 |
| 65. Anon., Cologne Mani Codex, None Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 277 |
| 66. Cyril of Jerusalem, Catechetical Lectures, 1.3, 12.7 Tagged with subjects: •augustine’s works, conf. Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 277 |
| 68. Augustine, Epistula Ad Catholicos Contra Donatistas, 23, 34, 52, 55, 66-67, 71, 73-75, 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, 130, 131 |
