Tiresias: The Ancient Mediterranean Religions Source Database

8232

New Testament, 1 John, 2.2
καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.

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

35 results
1. Hebrew Bible, Job, 14.1-14.2, 14.4-14.5 (9th cent. BCE - 3rd cent. BCE) 14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 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." 14.4. Who can bring a clean thing out of an unclean? not one." 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;"
2. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE) 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
3. Hebrew Bible, Isaiah, 53 (8th cent. BCE - 5th cent. BCE)
4. Hebrew Bible, Jeremiah, 25.10 (8th cent. BCE - 5th cent. BCE) 25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp."
5. Septuagint, 2 Maccabees, 2 (2nd cent. BCE - 2nd cent. BCE)
6. Philo of Alexandria, Who Is The Heir, 206, 205 (1st cent. BCE - missingth cent. CE) 205. And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race.
7. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) 3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
8. New Testament, 1 John, 1.1-1.3, 1.5-1.9, 2.1, 2.5, 2.8-2.10, 2.12-2.17, 2.19, 2.22-2.25, 3.10, 3.12, 3.15-3.16, 3.21, 3.24, 4.2-4.3, 4.18, 5.6-5.8, 5.12, 5.19-5.20 (1st cent. CE - 1st cent. CE) 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.6. If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.5. But whoever keeps his word, God's love has most assuredly been perfected in him. This is how we know that we are in him: 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 2.25. This is the promise which he promised us, the eternal life. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.21. Beloved, if our hearts don't condemn us, we have boldness toward God; 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.8. For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
9. New Testament, 1 Peter, 3.3 (1st cent. CE - 1st cent. CE) 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;
10. New Testament, 1 Corinthians, 1.29, 4.7, 12.28, 15.3 (1st cent. CE - 1st cent. CE) 1.29. that noflesh should boast before God. 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? 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures
11. New Testament, 1 Timothy, 2.6, 4.10 (1st cent. CE - 1st cent. CE) 2.6. who gave himself as a ransom for all; the testimony in its own times; 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
12. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE) 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.
13. New Testament, 2 Corinthians, 4.10-4.14, 5.14, 5.18-5.20 (1st cent. CE - 1st cent. CE)
14. New Testament, Acts, 14.16, 17.30-17.31, 19.27, 24.2 (1st cent. CE - 2nd cent. CE) 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 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
15. New Testament, Apocalypse, 3.10, 13.8 (1st cent. CE - 1st cent. CE) 3.10. Because you kept the word of my patience, I also will keep you from the hour of testing, that which is to come on the whole world, to test those who dwell on the earth. 13.8. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed.
16. New Testament, Colossians, 1.24-1.25 (1st cent. CE - 1st cent. CE) 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God
17. New Testament, Ephesians, 2.1-2.3, 3.5 (1st cent. CE - 1st cent. CE) 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. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
18. New Testament, Galatians, 5.6 (1st cent. CE - 1st cent. CE) 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.
19. New Testament, Hebrews, 1.2, 2.7, 2.14-2.15, 2.17, 3.1-3.2, 3.12, 4.1, 4.10-4.11, 4.14-4.16, 7.25, 7.27, 9.5, 9.14-9.15, 10.12 (1st cent. CE - 1st cent. CE) 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 4.1. Let us fear therefore, lest perhaps a promise being left of entering into his rest, anyone of you should seem to have come short of it. 4.10. For he who has entered into his rest has himself also rested from his works, as God did from his. 4.11. Let us therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
20. New Testament, Philippians, 2.10-2.11, 2.13 (1st cent. CE - 1st cent. CE) 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.13. For it is God who works in you both to will and to work, for his good pleasure.
21. New Testament, Romans, 3.9, 3.20, 3.23, 3.25, 5.1, 5.10-5.12, 8.34, 9.11-9.23, 12.7 (1st cent. CE - 1st cent. CE) 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 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. 3.23. for all have sinned, and fall short of the glory of God; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 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. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 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 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching;
22. New Testament, Titus, 1.9, 1.11, 2.1, 2.3-2.4, 2.7, 2.10-2.11 (1st cent. CE - 1st cent. CE) 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 2.1. But say the things which fit sound doctrine 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men
23. New Testament, John, 6.29, 15.26, 16.7, 17.2 (1st cent. CE - 1st cent. CE) 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him.
24. New Testament, Luke, 10.28-10.37, 18.13, 24.47 (1st cent. CE - 1st cent. CE) 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
25. New Testament, Mark, 13.10 (1st cent. CE - 1st cent. CE) 13.10. The gospel must first be preached to all the nations.
26. New Testament, Matthew, 24.14, 24.22 (1st cent. CE - 1st cent. CE) 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened.
27. Irenaeus, Refutation of All Heresies, 1.10.1 (2nd cent. CE - 3rd cent. CE)
28. Maximus of Tyre, Dialexeis, 5 (2nd cent. CE - 2nd cent. CE)
29. Tertullian, To The Heathen, 1.8.9-1.8.10 (2nd cent. CE - 3rd cent. CE)
30. Origen, On First Principles, 3.1.18, 3.1.20-3.1.21 (3rd cent. CE - 3rd cent. CE) 3.1.18. Let us now look to the expression, It is not of him that wills, nor of him that runs, but of God that shows mercy. For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e., neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz., to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. 3.1.18. Let us look next at the passage: So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy. For they who find fault say: If it is not of him that wills, nor of him that runs, but of God that shows mercy, salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who shows mercy when he pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give (perhaps) a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz., to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defense which I think we can offer to the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy. Solomon says in the book of Psalms (for the Song of Degrees is his, from which we shall quote the words): Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman wakes in vain: not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the (mere) human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus — for these things are accomplished with the assistance of God — it is well said that it is not of him that wills, nor of him that runs, but of God that shows mercy. As if also it were said with regard to husbandry what also is actually recorded: I planted, Apollos watered; and God gave the increase. So then neither is he that plants anything, neither he that waters; but God that gives the increase. Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour? — since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that it is not of him that wills, nor of him that runs, but of God that shows mercy. For if in the manner which they imagine we must explain the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy, the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the Churches: it is in vain also that we give ourselves up to desire better things, and in vain also (to attempt) to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage. 3.1.20. Still the declaration of the apostle will appear to drag us to the conclusion that we are not possessed of freedom of will, in which, objecting against himself, he says, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of free-will. Now we must ask him who deals so with these passages, whether it is possible to conceive of the apostle as contradicting himself. I presume, however, that no one will venture to say so. If, then, the apostle does not utter contradictions, how can he, according to him who so understands him, reasonably find fault, censuring the individual at Corinth who had committed fornication, or those who had fallen away, and had not repented of the licentiousness and impurity of which they had been guilty? And how can he bless those whom he praises as having done well, as he does the house of Onesiphorus in these words: The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day. It is not consistent for the same apostle to blame the sinner as worthy of censure, and to praise him who had done well as deserving of approval; and again, on the other hand, to say, as if nothing depended on ourselves, that the cause was in the Creator why the one vessel was formed to honour, and the other to dishonour. And how is this statement correct: For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad, since they who have done evil have advanced to this pitch of wickedness because they were created vessels unto dishonour, while they that have lived virtuously have done good because they were created from the beginning for this purpose, and became vessels unto honour? And again, how does not the statement made elsewhere conflict with the view which these persons draw from the words which we have quoted (that it is the fault of the Creator that one vessel is in honour and another in dishonour), viz., that in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work; for if he who purges himself becomes a vessel unto honour, and he who allows himself to remain unpurged becomes a vessel unto dishonour, then, so far as these words are concerned, the Creator is not at all to blame. For the Creator makes vessels of honour and vessels of dishonour, not from the beginning according to His foreknowledge, since He does not condemn or justify beforehand according to it; but (He makes) those into vessels of honour who purged themselves, and those into vessels of dishonour who allowed themselves to remain unpurged: so that it results from older causes (which operated) in the formation of the vessels unto honour and dishonour, that one was created for the former condition, and another for the latter. But if we once admit that there were certain older causes (at work) in the forming of a vessel unto honour, and of one unto dishonour, what absurdity is there in going back to the subject of the soul, and (in supposing) that a more ancient cause for Jacob being loved and for Esau being hated existed with respect to Jacob before his assumption of a body, and with regard to Esau before he was conceived in the womb of Rebecca? 3.1.21. And at the same time, it is clearly shown that, as far as regards the underlying nature, as there is one (piece of) clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being (only) one lump of reasonable beings, certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, Nay but, O man, who are you that replies against God? it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, Who are you that replies against God? Such an one, e.g., as Moses was, For Moses spoke, and God answered him with a voice; and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, and who therefore says, Why does He yet find fault? For who has resisted His will? would merit the language of censure, which says, Nay but, O man, who are you that replies against God?
31. Augustine, Confessions, 10.60 (4th cent. CE - 5th cent. CE)
32. Augustine, Contra Academicos, 1.1 (4th cent. CE - 5th cent. CE)
33. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 81, 3 (4th cent. CE - 5th cent. CE)
34. Augustine, Enarrationes In Psalmos, 85.5, 123.1 (4th cent. CE - 5th cent. CE)
35. Augustine, Sermons, 294 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
adumbrationes	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
ambrose	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
angel christology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
angels	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
anima/soul	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
apostate	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
atonement	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
augustines works,acad.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
augustines works,c. du. ep. pel.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,c. faust.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,c. jul.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,c. jul. imp.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,conf.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
augustines works,cur.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,enar. ps.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248
augustines works,enchir.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,fid. symb.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,gen. litt.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,grat. chr.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,mor. eccl.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,nat. grat.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,nupt. et conc.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,parm.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,pecc. merit.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,perf.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,s.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustines works,simpl.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241
augustines works,tract. ep. jo.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
augustines works,tract. ev. jo.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241
augustines works,ver. rel.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
baptism,salvation without it	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
baptism,water baptism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
bible (hebrew bible and/or new testament)	Damm (2018), Religions and Education in Antiquity, 150, 155
blood,of christ	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
book of thomas the contender,catholic christianity	Damm (2018), Religions and Education in Antiquity, 150, 155
children	Damm (2018), Religions and Education in Antiquity, 150, 155
christology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
chrysippus	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
cicero	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
commentary	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
create,creation,creator	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
crucified,power of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
crucifixion	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
damnation,eternal	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
day of atonement	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
death of christ	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
determinism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 283
didache,to teach	Damm (2018), Religions and Education in Antiquity, 150
donatists,anti-donatist polemic	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
donatists	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
dupied	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 283
education,aurality/orality and	Damm (2018), Religions and Education in Antiquity, 150, 155
election/elect	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 241, 261
epictetus	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
eschatology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
evil will,in romans	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
evil will,stoic dead will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
evil will,stoic non-free free will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
evil will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248, 283
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
expiation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
faith/belief,as gods gift	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248
faith/belief,initial faith	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248
faith/belief	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248
faith	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
faithfulness,of israel	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 124
foreknowledge,causative/non-causative	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
foreknowledge	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 241
free choice/free will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 248, 283
gnosticism/gnostics	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
grace	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 124; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 248, 283
greek/barbarian division	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 221
greek (language)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
guilt,and reatus,sin nature/propensity/principle	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
heaven,heavenly realities	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
heavenly court advocates,in bible and second temple literature	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
heavenly court advocates,in rabbinic literature	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
heavenly court advocates	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 240, 247
heresy	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
hierarchy,gender	Damm (2018), Religions and Education in Antiquity, 155
hierarchy,social	Damm (2018), Religions and Education in Antiquity, 155
holy spirit	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241
homer,ḥoni the circle-drawer	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
humankind,unity of	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 221
ignatios of antioch	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 221
imago dei/image of god	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
intercession	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
jerome	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
jesus,as paraclete	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
jesus,vicarious death of	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
john,first letter of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
john,gospel of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
kategor	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 240
kensky,meira	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 240
knowledge of christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 124
law	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
logos	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
lucian	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 240
mani	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
manichaeism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261, 283
mediator,christ as	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 123, 124
mercy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
merits	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
messianism	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
mistranslations	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
neoplatonism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
new testament	Damm (2018), Religions and Education in Antiquity, 150, 155; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 221
omnia mundum/whole world,in enar. ps./anti-donatist	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
omnia mundum/whole world	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 241
origen	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 248, 261, 283
original sin,augustinian	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 261
original sin,inherited/original guilt	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248, 261
original sin,pre-augustinian traditional	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248
original sin	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 248, 261
paedobaptism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
paraclete	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 240, 247
paul,andvicarious death	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
paul	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
pelagians/pelagianism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
pelagius	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241
perfection	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
philo	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
plotinus	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
porphyry	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
predestination	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 261
predetermination	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 248
pride	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
promises of god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 124
proof texts	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 261
propitiation	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 241, 261
providence,stoic type	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248, 261, 283
purification,purity	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 40
reatus	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248, 261
regeneration	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241
relation/relationship (between the father,and the son)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
rhetoric	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
risk,relation to divine-human trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 123, 124
salvation	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 248
scapegoat	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
sending,divine emissary	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
soteriology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 187
sovereignty of god,judaeo-christian view	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
sovereignty of god	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 283
spirit,relation to pistis	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 124
stone,suzanne last	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 247
students/learners	Damm (2018), Religions and Education in Antiquity, 150, 155
teaching	Damm (2018), Religions and Education in Antiquity, 150, 155
tertullian	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 221
the will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
theodicy	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
tichonius tychonius	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
total depravity/incapacity	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
vicarious death in iv maccabees; in paul	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 198
victorinus,gaius marius	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
virtue	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
women'	Damm (2018), Religions and Education in Antiquity, 150
women	Damm (2018), Religions and Education in Antiquity, 155