Tiresias: The Ancient Mediterranean Religions Source Database

1513

Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.13-1.15
nan Nevertheless, says he, death reigned from Adam even unto Moses, Romans 5:14 - that is to say, from the first man even to the very law which was promulged by the divine authority, because even it was unable to abolish the reign of death. Now death must be understood to reign, whenever the guilt of sin so dominates in men that it prevents their attainment of that eternal life which is the only true life, and drags them down even to the second death which is penally eternal. This reign of death is only destroyed in any man by the Saviour's grace, which wrought even in the saints of the olden time, all of whom, though previous to the coming of Christ in the flesh, yet lived in relation to His assisting grace, not to the letter of the law, which only knew how to command, but not to help them. In the Old Testament, indeed, that was hidden (conformably to the perfectly just dispensation of the times) which is now revealed in the New Testament. Therefore death reigned from Adam unto Moses, in all who were not assisted by the grace of Christ, that in them the kingdom of death might be destroyed, even in those who had not sinned after the similitude of Adam's transgression, Romans 5:14 that is, who had not yet sinned of their own individual will, as Adam did, but had drawn from him original sin, who is the figure of him that was to come, Romans 5:14 because in him was constituted the form of condemnation to his future progeny, who should spring from him by natural descent; so that from one all men were born to a condemnation, from which there is no deliverance but in the Saviour's grace. I am quite aware, indeed, that several Latin copies of the Scriptures read the passage thus: Death reigned from Adam to Moses over them who have sinned after the similitude of Adam's transgression; but even this version is referred by those who so read it to the very same purport, for they understood those who have sinned in him to have sinned after the similitude of Adam's transgression; so that they are created in his likeness, not only as men born of a man, but as sinners born of a sinner, dying ones of a dying one, and condemned ones to a condemned one. However, the Greek copies from which the Latin version was made, have all, without exception or nearly so, the reading which I first adduced.
nan But, says he, not as the offense so also is the free gift. For if, through the offense of one, many be dead, much more the grace of God, and the gift by grace, which is by One Man, Jesus Christ, has abounded unto many. Romans 5:15 Not many more, that is, many more men, for there are not more persons justified than condemned; but it runs, much more has abounded; inasmuch as, while Adam produced sinners from his one sin, Christ has by His grace procured free forgiveness even for the sins which men have of their own accord added by actual transgression to the original sin in which they were born. This he states more clearly still in the sequel.
nan But observe more attentively what he says, that through the offense of one, many are dead. For why should it be on account of the sin of one, and not rather on account of their own sins, if this passage is to be understood of imitation, and not of propagation? But mark what follows: And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the grace is of many offenses unto justification. Romans 5:16 Now let them tell us, where there is room in these words for imitation. By one, says he, to condemnation. By one what except one sin? This, indeed, he clearly implies in the words which he adds: But the grace is of many offenses unto justification. Why, indeed, is the judgment from one offense to condemnation, while the grace is from many offenses to justification? If original sin is a nullity, would it not follow, that not only grace withdraws men from many offenses to justification, but judgment leads them to condemnation from many offenses likewise? For assuredly grace does not condone many offenses, without judgment in like manner having many offenses to condemn. Else, if men are involved in condemnation because of one offense, on the ground that all the offenses which are condemned were committed in imitation of that one offense; there is the same reason why men should also be regarded as withdrawn from one offense unto justification, inasmuch as all the offenses which are remitted to the justified were committed in imitation of that one offense. But this most certainly was not the apostle's meaning, when he said: The judgment, indeed, was from one offense unto condemnation, but the grace was from many offenses unto justification. We on our side, indeed, can understand the apostle, and see that judgment is predicated of one offense unto condemnation entirely on the ground that, even if there were in men nothing but original sin, it would be sufficient for their condemnation. For however much heavier will be their condemnation who have added their own sins to the original offense (and it will be the more severe in individual cases, in proportion to the sins of individuals); still, even that sin alone which was originally derived unto men not only excludes from the kingdom of God, which infants are unable to enter (as they themselves allow), unless they have received the grace of Christ before they die, but also alienates from salvation and everlasting life, which cannot be anything else than the kingdom of God, to which fellowship with Christ alone introduces us.

Intertexts (texts cited often on the same page as the searched text):

12 results
1. Hebrew Bible, Exodus, 20.17 (9th cent. BCE - 3rd cent. BCE) 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’"
2. Hebrew Bible, Psalms, 36.8-36.10 (9th cent. BCE - 3rd cent. BCE) 36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light."
3. New Testament, 2 Corinthians, 5.17 (1st cent. CE - 1st cent. CE)
4. New Testament, Galatians, 2.19 (1st cent. CE - 1st cent. CE) 2.19. For I, through the law, died to the law,that I might live to God.
5. New Testament, Romans, 2.17-2.29, 3.20-3.24, 3.27, 4.5, 5.12-5.21, 6.1-6.11, 7.7-7.25, 8.30, 9.10-9.29, 11.33-11.36 (1st cent. CE - 1st cent. CE) 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.12. it was said to her, "The elder will serve the younger. 9.13. Even as it is written, "Jacob I loved, but Esau I hated. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 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 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 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.
6. New Testament, John, 1.9, 1.16, 3.5, 6.44 (1st cent. CE - 1st cent. CE) 1.9. The true light that enlightens everyone was coming into the world. 1.16. From his fullness we all received grace upon grace. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
7. Ambrosiaster, Commentary On Romans, 5.12 (4th cent. CE - 4th cent. CE)
8. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2, 2.17, 2.20-2.21, 66.5 (4th cent. CE - 5th cent. CE)
9. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.9-1.10, 1.14-1.15, 1.19, 1.21, 1.34, 2.7, 2.9, 2.11, 2.43 (4th cent. CE - 5th cent. CE)
10. Augustine, De Praedestinatione Sanctorum., 3, 11 (4th cent. CE - 5th cent. CE)
11. Augustine, Sermons, 294, 293 (4th cent. CE - 5th cent. CE)
12. Augustine, Letters, 147 (7th cent. CE - 7th cent. CE)

Subjects of this text:

subject	book bibliographic info
adam-christ typology	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 385, 410, 437, 439, 608, 609
adam	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 410, 426, 439, 608, 609
aeterna uita, eternal life	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 385
ambrosiaster	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
apostle paul	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 437
augustine	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 385, 410, 426, 437, 439
augustines works, c. mend.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
augustines works, de mend.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
augustines works, enar. ps.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
augustines works, enchir.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, exp. quaest. rom.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
augustines works, gen. litt.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, gen. man.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, pecc. merit.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
augustines works, persev.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, praed.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
augustines works, s.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
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, 249
augustines works, tract. ep. jo.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
augustines works, tract. ev. jo.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
augustines works, trin.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
baptism	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 385, 410, 426, 439, 609
bonum	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426
carthage	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 385, 609
circumcision	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
concupiscentia, concupiscence	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426, 608
cyprian	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 385
damnation, eternal	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
daniel	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426
divine drawing	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
election/elect	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
elizabeth	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426
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
exemplum	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609
faith/belief, as gods gift	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
faith/belief, initial faith	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
faith/belief	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
foreknowledge	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
free choice/free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
gentiles	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 608
grace	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
holy spirit	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
humilitas, humility	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
iustitia, justice	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 437
jesus christ	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 410, 439, 608, 609
jews	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
job	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426
lex operum / factorum	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 437
liberum arbitrium	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 410
manichaeism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
marcellinus	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 385, 410, 426, 437, 439, 609
mistranslations	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
natural law	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 608
neoplatonism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
noah	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426
original sin, augustinian	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
original sin, inherited/original guilt	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
original sin	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 385, 410, 426, 439, 608; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
paedobaptism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
pelagians/pelagianism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
pelagius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
pelagius xxvi	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609
per fidem iesu christi	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 437, 609
perseverance	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
platonism/platonic/platonists	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
predetermination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
proof texts	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
reatus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
regeneration	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
salvation	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
sin, adams sin/fall	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95, 249
sovereignty of god	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
sub lege – sub gratia	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 437
superbia	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 249
total depravity/incapacity	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 95
ueritas-motif'	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 410
zechariah	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 426