Tiresias: The Ancient Mediterranean Religions Source Database

1476

Augustine, De Diversis Quaestionibus Ad Simplicianum, 2.17
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Intertexts (texts cited often on the same page as the searched text):

21 results
1. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
2. Hebrew Bible, Psalms, 77.11 (9th cent. BCE - 3rd cent. BCE) 77.11. וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃ 77.11. And I say 'This is my weakness, That the right hand of the Most High could change."
3. New Testament, 1 Peter, 1.1-1.2 (1st cent. CE - 1st cent. CE) 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.
4. New Testament, 1 Corinthians, 2.14, 3.1-3.3, 4.7, 15.22 (1st cent. CE - 1st cent. CE) 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 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? 4.7. 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? 15.22. For as inAdam all die, so also in Christ all will be made alive.
5. New Testament, Romans, 4.4-4.6, 5.12 (1st cent. CE - 1st cent. CE) 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.
6. New Testament, Luke, 2.14 (1st cent. CE - 1st cent. CE) 2.14. Glory to God in the highest, On earth peace, good will toward men.
7. Augustine, Confessions, 5.9, 13.15 (4th cent. CE - 5th cent. CE) 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. Augustine, Contra Duas Epistolas Pelagianorum, 2.15 (4th cent. CE - 5th cent. CE) 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.
9. Augustine, Contra Felicem, 2.8, 2.11 (4th cent. CE - 5th cent. CE)
10. Augustine, Against Julian, 3.4, 6.24 (4th cent. CE - 5th cent. CE)
11. Augustine, De Correptione Et Gratia, 25 (4th cent. CE - 5th cent. CE)
12. Augustine, De Diversis Quaestionibus Ad Simplicianum, 2.6, 2.20-2.21 (4th cent. CE - 5th cent. CE)
13. Augustine, De Dono Perseverantiae, 52 (4th cent. CE - 5th cent. CE)
14. Augustine, De Libero Arbitrio, 3.47-3.48, 3.51-3.54 (4th cent. CE - 5th cent. CE)
15. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 9 (4th cent. CE - 5th cent. CE)
16. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.13, 1.34, 2.15 (4th cent. CE - 5th cent. CE)
17. Augustine, De Praedestinatione Sanctorum., 8, 3 (4th cent. CE - 5th cent. CE)
18. Augustine, The City of God, 4.26, 14.26 (4th cent. CE - 5th cent. CE) 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?
19. Augustine, Retractiones, 2.1, 2.4.1, 2.15.1, 2.62, 2.67 (4th cent. CE - 5th cent. CE)
20. Augustine, Sermons, 351.2 (4th cent. CE - 5th cent. CE)
21. Augustine, Letters, 194.5, 224.2 (7th cent. CE - 7th cent. CE)

Subjects of this text:

subject	book bibliographic info
ambrose	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142
ambrosiaster	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 159
anima/soul, traducianism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
augustine , conversion	Esler, The Early Christian World (2000) 1210
augustine , doctrine of the fall	Esler, The Early Christian World (2000) 1210
augustine , generally	Esler, The Early Christian World (2000) 1210
augustine , original sin	Esler, The Early Christian World (2000) 1210
augustines works, adnot. job	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, c. du. ep. pel.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, c. ep. man. fund.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, c. faust.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143
augustines works, c. fel.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 146
augustines works, c. jul.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 207
augustines works, c. jul. imp.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 207
augustines works, civ.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 199
augustines works, conf.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144
augustines works, corrept.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, div. quaest.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144, 146, 153, 199
augustines works, doctr. chr.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 199, 212
augustines works, enar. ps.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 146
augustines works, enchir.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 146
augustines works, exp. gal.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144
augustines works, exp. quaest. rom.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 145
augustines works, gen. litt.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 212
augustines works, gen. man.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 144
augustines works, grat. chr.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, leg. adv.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, lib. arb.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 138, 144, 146, 153, 154, 155, 199, 212, 279
augustines works, mus.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 212
augustines works, nat. grat.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, pecc. merit.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 144, 159, 212, 275
augustines works, persev.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 146, 207, 212
augustines works, praed.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 207, 212
augustines works, retract. vii	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 199, 207, 212
augustines works, s.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 146
augustines works, s. dom. m.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, simpl.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 138, 142, 143, 144, 145, 146, 153, 154, 155, 159, 199, 207, 212, 275, 279
augustines works, tract. ep. jo.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, tract. ev. jo.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
augustines works, trin.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 212
augustines works, ver. rel.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144
baptism, water baptism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 159, 212, 279
caelestius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
coepi	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 207
concupiscence	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 159
council of carthage	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
culpa	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 159
cyril of jerusalem	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142
damnation, eternal	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 146, 153, 159, 212, 279
donatists	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
dupied	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 153, 154, 159, 279
election/elect	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 142, 143, 144, 145, 146, 154
evil will, in romans	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
evil will, stoic non-free free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 145, 279
evil will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142, 143, 144, 145, 153
faith/belief, as gods gift	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 142, 143, 145, 153, 207, 279
faith/belief, initial faith	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 142, 143, 145, 153, 207
faith/belief, initium fidei	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142, 143, 207
faith/belief	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 142, 143, 144, 145, 146, 153, 207, 275
foreknowledge	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 142, 143, 145, 146, 275
free choice/free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 145, 146, 154, 199, 275, 279
gnosticism/gnostics	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
grace	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 145, 153, 155, 199, 207, 212, 275
gratia fidei/grace of faith, manichaean radical grace	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 207
guilt, and reatus, sin nature/propensity/principle	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144, 279
guilt, and reatus, traduce peccati	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144, 146, 275
hilary of poitiers	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 275
holy spirit	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 154
imago dei/image of god	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
irenaeus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 153
jacob and/or esau	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142, 153
jerome	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 207
julian, bishop	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 275
liber de fide	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
liberum arbitrium	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143
manichaeism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 159, 279
marcellinus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 275
mass of clay, massa damnatum	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
mass of clay, massa peccati	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142, 144, 146
mass of clay, massa perditionis	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146
mass of clay	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 146
merits	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 207, 212, 275
neoplatonism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 279
origen	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
original sin, augustinian	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 144, 145, 146, 153, 159, 275, 279
original sin, inherited/original guilt	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 144, 159, 275, 279
original sin, peccatum originale	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144
original sin, pre-augustinian traditional	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144, 146, 159, 207, 275, 279
original sin	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 144, 145, 146, 155, 159, 275, 279
paedobaptism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 159, 279
paulinus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
pelagians/pelagianism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 144, 154, 199, 207, 212, 279
pelagius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 154, 279
perseverance	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 154, 212
platonism/platonic/platonists	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
pope benedict	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 275
predestination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 153, 159
predetermination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 154, 279
reatus, originali reatu	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 144, 275
reatus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 144, 146, 153, 159, 212, 275
regeneration	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
regula fidei	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 145, 279
rhetoric	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 146, 275
rufinus of syria	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 279
salvation	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 154, 212, 279
simplicianus, bishop	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 199, 207, 275
sin, adams sin/fall	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 143, 153, 159, 207, 279
sin, hereditary transmission	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 153, 207
sovereignty of god	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
tertullian	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 153
the will'	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144
the will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 142, 143, 145, 199, 275
tichonius tychonius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 143, 145
total depravity/incapacity	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 153
victorinus, gaius marius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 144