The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
reatus	Karfíková (2012), Grace and the Will According to Augustine, 137, 177, 208, 218, 233, 264, 315 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 9, 59, 87, 93, 95, 98, 110, 112, 113, 115, 117, 121, 127, 128, 131, 134, 137, 140, 143, 144, 146, 150, 153, 158, 159, 160, 161, 162, 164, 167, 169, 170, 173, 175, 176, 177, 178, 179, 180, 181, 182, 183, 186, 187, 189, 191, 193, 195, 197, 202, 204, 205, 210, 211, 212, 213, 216, 221, 224, 229, 233, 245, 248, 249, 250, 261, 262, 265, 266, 267, 268, 269, 275, 276, 280, 282, 286, 290, 295, 296, 304
reatus, concupiscentiae, baptism, erases	Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 65, 66
reatus, guilt	Nisula (2012), Augustine and the Functions of Concupiscence, 79, 279, 282, 296, 298, 312, 322, 323, 331, 332, 333, 334, 343, 346
reatus, originali, reatu,	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 143, 144, 268, 275
reatus, sin nature/propensity/principle, guilt, and	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 9, 21, 22, 31, 51, 60, 62, 69, 70, 74, 76, 81, 83, 86, 88, 89, 91, 92, 93, 101, 107, 109, 122, 126, 127, 139, 143, 144, 157, 160, 161, 170, 178, 179, 180, 183, 191, 194, 210, 220, 233, 237, 243, 259, 262, 266, 268, 273, 274, 279, 280
reatus, traduce peccati, guilt, and	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 73, 143, 144, 146, 242, 243, 259, 262, 266, 275

List of validated texts:

4 validated results for "reatus"

1. New Testament, 1 Timothy, 2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • reatus

Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 177, 181, 189

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2.4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.'' None

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2.4 who desires all people to be saved and come to full knowledge of the truth. '' None

2. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.21, 1.25 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • guilt (reatus) • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • reatus

Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 296; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 158, 262

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1.21 It may therefore be correctly affirmed, that such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: Judgment from one offense to condemnation, Romans 5:16 and again a little after: By the offense of one upon all persons to condemnation. Romans 5:18 When, indeed, Adam sinned by not obeying God, then his body - although it was a natural and mortal body - lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Genesis 3:10 Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death. However many were the years they lived in their subsequent life, yet they began to die on the day when they received the law of death, because they kept verging towards old age. For that possesses not even a moment's stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: In the day that you eat thereof, you shall surely die. Genesis 2:17 As a consequence, then, of this disobedience of the flesh and this law of sin and death, whoever is born of the flesh has need of spiritual regeneration - not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: of the woman came the beginning of sin, and through her we all die. Sirach 25:24 Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: And they two shall be one flesh; wherefore, the Lord says, they are no more two, but one flesh. Matthew 19:5-6 " "^1.25 Some one will say: How then are mere infants called to repentance? How can such as they repent of anything? The answer to this is: If they must not be called penitents because they have not the sense of repenting, neither must they be called believers, because they likewise have not the sense of believing. But if they are rightly called believers, because they in a certain sense profess faith by the words of their parents, why are they not also held to be before that penitents when they are shown to renounce the devil and this world by the profession again of the same parents? The whole of this is done in hope, in the strength of the sacrament and of the divine grace which the Lord has bestowed upon the Church. But yet who knows not that the baptized infant fails to be benefited from what he received as a little child, if on coming to years of reason he fails to believe and to abstain from unlawful desires? If, however, the infant departs from the present life after he has received baptism, the guilt in which he was involved by original sin being done away, he shall be made perfect in that light of truth, which, remaining unchangeable for evermore, illumines the justified in the presence of their Creator. For sins alone separate between men and God; and these are done away by Christ's grace, through whom, as Mediator, we are reconciled, when He justifies the ungodly. "" None

3. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • baptism, erases reatus concupiscentiae • reatus

Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 66; Karfíková (2012), Grace and the Will According to Augustine, 315

4. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • guilt (reatus) • guilt, and reatus, sin nature/propensity/principle • guilt, and reatus, traduce peccati • reatus • reatus, originali reatu

Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 79; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 153, 159, 212, 275, 279

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database