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Tiresias: The Ancient Mediterranean Religions Source Database

Augustine, Contra Duas Epistolas Pelagianorum, 2.21

nanWherefore God does many good things in man which man does not do; but man does none which God does not cause man to do. Accordingly, there would be no desire of good in man from the Lord if it were not a good; but if it is a good, we have it not save from Him who is supremely and incommunicably good. For what is the desire for good but love, of which John the apostle speaks without any ambiguity, and says, Love is of God? 1 John 4:7 Nor is its beginning of ourselves, and its perfection of God; but if love is of God, we have the whole of it from God. May God by all means turn away this folly of making ourselves first in His gifts, Himself last - because His mercy shall prevent me. And it is He to whom is faithfully and truthfully sung, For You have prevented him with the blessings of sweetness. And what is here more fitly understood than that very desire of good of which we are speaking? For good begins then to be longed for when it has begun to grow sweet. But when good is done by the fear of penalty, not by the love of righteousness, good is not yet well done. Nor is that done in the heart which seems to be done in the act when a man would rather not do it if he could evade it with impunity. Therefore the blessing of sweetness is God's grace, by which is caused in us that what He prescribes to us delights us, and we desire it - that is, we love it; in which if God does not precede us, not only is it not perfected, but it is not even begun, from us. For, if without Him we are able to do nothing actually, we are able neither to begin nor to perfect, - because to begin, it is said His mercy shall prevent me; to finish, it is said, His mercy shall follow me.

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

4 results
1. New Testament, 2 Corinthians, 3.5 (1st cent. CE - 1st cent. CE)

2. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE)

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.
3. New Testament, John, 6.44, 15.5 (1st cent. CE - 1st cent. CE)

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. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
4. 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.

Subjects of this text:

subject book bibliographic info
ambrose Wilson (2018) 173
ambrosiaster Wilson (2018) 173
augustine ,generally Esler (2000) 1219
augustine ,response to pelagianism Esler (2000) 1219
augustines works,c. du. ep. pel. Wilson (2018) 173
culpa Wilson (2018) 173
damnation,eternal Wilson (2018) 173
determinism Wilson (2018) 173
dupied Wilson (2018) 173
evil will,stoic dead will' Wilson (2018) 173
faith/belief,as gods gift Wilson (2018) 173
faith/belief,initial faith Wilson (2018) 173
faith/belief Wilson (2018) 173
gnosticism/gnostics Wilson (2018) 173
grace Wilson (2018) 173
gratia fidei/grace of faith,manichaean radical grace Wilson (2018) 173
hilary of poitiers Wilson (2018) 173
manichaeism Wilson (2018) 173
mass of clay,massa perditionis Wilson (2018) 173
neoplatonism Wilson (2018) 173
original sin,inherited/original guilt Wilson (2018) 173
original sin,pre-augustinian traditional Wilson (2018) 173
paedobaptism Wilson (2018) 173
pelagianism,and augustine Esler (2000) 1219
pelagians/pelagianism Wilson (2018) 173
predetermination Wilson (2018) 173
pride Wilson (2018) 173
proof texts Wilson (2018) 173
providence,stoic type Wilson (2018) 173
qumran essenes Wilson (2018) 173
reatus Wilson (2018) 173
regeneration Wilson (2018) 173
rhetoric Wilson (2018) 173
sin,adams sin/fall Wilson (2018) 173