| 1. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •regula fidei, rule of faith Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 320 |
2. Hebrew Bible, Job, 28.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards •rule of faith (regula fidei), and linguistic intuition Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 266| 28.12. "וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה׃", | 28.12. "But wisdom, where shall it be found? And where is the place of understanding?", |
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3. Hebrew Bible, Proverbs, 1.8, 8.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of faith (regula fidei), and linguistic intuition •regula fidei Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 257; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 285, 297| 1.8. "שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃", 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", | 1.8. "Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;", 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", |
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4. Hebrew Bible, Psalms, 51.5, 51.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 74, 126| 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", | 51.5. "For I know my transgressions; And my sin is ever before me.", 51.7. "Behold, I was brought forth in iniquity, and in sin did my mother conceive me.", |
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5. Hebrew Bible, Exodus, 4.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182| 4.11. "וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃", | 4.11. "And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD?", |
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| 6. Cicero, On Fate, -28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 273 |
| 7. Cicero, On Invention, a b c\n0 -55.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 109 |
8. New Testament, Matthew, 19.14, 27.24, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1566, 1573; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61| 19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 27.24. ἰδὼν δὲ ὁ Πειλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας κατέναντι τοῦ ὄχλου λέγων Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, | 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven." 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it." 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, |
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9. New Testament, Romans, 4.4-4.6, 5.12, 5.19, 6.3-6.4, 9.18-9.23, 11.1-11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1566; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 76, 140, 169, 279, 280, 285, 293, 297| 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 9.18. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19. Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20. τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21. ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22. εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23. ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.3. Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 11.4. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 11.6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 11.7. τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, 11.8. καθάπερ γέγραπται Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 11.9. καὶ Δαυεὶδ λέγει 11.10. 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.12. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 11.15. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. | 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 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. 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. 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, 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life." 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal." 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day." 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always." 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 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. |
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10. New Testament, Philippians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293| 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· | 2.13. For it is God who works in you both to will and to work, for his good pleasure. |
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11. New Testament, Hebrews, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182| 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, | 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, |
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12. New Testament, Galatians, 3.27, 4.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182, 257| 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· | 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- |
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13. New Testament, Ephesians, 1.3-1.11, 2.1-2.3, 2.8-2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 94, 257, 273, 293| 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11. ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. | 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 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. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast. |
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14. New Testament, Colossians, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1566| 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· | 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. |
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15. New Testament, John, 1.12-1.13, 4.1-4.2, 6.62-6.66, 7.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66, 109, 293| 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει [ἢ] Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 6.62. ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. | 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples), 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 6.66. At this, many of his disciples went back, and walked no more with him. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. |
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16. New Testament, 1 Corinthians, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 145, 237, 279| 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; | 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? |
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17. New Testament, 1 John, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182| 5.12. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. | 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life. |
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18. New Testament, 1 Peter, 1.1-1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 145| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.2. κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. | 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.2. according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied. |
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| 19. Irenaeus, Refutation of All Heresies, 3.4.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), and linguistic intuition Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 264 |
| 20. Tertullian, Apology, 47.10, 48.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84, 101 |
21. Tertullian, Against The Valentinians, 29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61 | 29. I will now collect from different sources, by way of conclusion, what they affirm concerning the dispensation of the whole human race. Having at first stated their views as to man's threefold nature - which was, however, united in one in the case of Adam - they then proceed after him to divide it (into three) with their special characteristics, finding opportunity for such distinction in the posterity of Adam himself, in which occurs a threefold division as to moral differences. Cain and Abel, and Seth, who were in a certain sense the sources of the human race, become the fountain-heads of just as many qualities of nature and essential character. The material nature, which had become reprobate for salvation, they assign to Cain; the animal nature, which was poised between divergent hopes, they find in Abel; the spiritual, preordained for certain salvation, they store up in Seth. In this way also they make a twofold distinction among souls, as to their property of good and evil- according to the material condition derived from Cain, or the animal from Abel. Men's spiritual state they derive over and above the other conditions, from Seth adventitiously, not in the way of nature, but of grace, in such wise that Achamoth infuses it among superior beings like rain into good souls, that is, those who are enrolled in the animal class. Whereas the material class - in other words, those which are bad souls- they say, never receive the blessings of salvation; for that nature they have pronounced to be incapable of any change or reform in its natural condition. This grain, then, of spiritual seed is modest and very small when cast from her hand, but under her instruction increases and advances into full conviction, as we have already said; and the souls, on this very account, so much excelled all others, that the Demiurge, even then in his ignorance, held them in great esteem. For it was from their list that he had been accustomed to select men for kings and for priests; and these even now, if they have once attained to a full and complete knowledge of these foolish conceits of theirs, since they are already naturalized in the fraternal bond of the spiritual state, will obtain a sure salvation, nay, one which is on all accounts their due. |
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22. Tertullian, Against Marcion, 2.14, 5.6, 5.11.11, 6.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei •tertullian, and regula fidei •canon, and regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 | 2.14. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who creates evil, but also makes peace; - so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, It is I who create evil. They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culp from mala pœn , confine to each of the two classes its own author - the devil as the author of the sinful evils (culp ), and God as the creator of penal evils (pœn ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good - evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its -population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet. 5.6. By all these statements, therefore, does he show us what God he means, when he says, We speak the wisdom of God among them that are perfect. 1 Corinthians 2:6-7 It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set as a light to the Gentiles, Isaiah 42:6 by the Creator who promised through the mouth of Isaiah that He would discover the hidden treasures, which eye had not seen. Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question - to say nothing of any of his religious ordices. The Creator, on the contrary, was as well known in Himself as His ordices were. These, we know, were publicly instituted in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed, to be brought to light by and by among the perfect, when the time should come, but pre-ordained in the counsels of God before the ages. 1 Corinthians 2:7 But whose ages, if not the Creator's? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for they shall be, says He, for signs of the months and the years), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time. But when he does this almost at the very expiration of all the ages of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them. In the Creator, however, the two courses were perfectly compatible - both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories. But because (the apostle) subjoins, on the subject of our glory, that none of the princes of this world knew it, for had they known it they would not have crucified the Lord of glory, 1 Corinthians 2:8 the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself. Any one, however, who has seen from what we have already said how our glory must be regarded as issuing from the Creator, will already have come to the conclusion that, inasmuch as the Creator settled it in His own secret purpose, it properly enough was unknown to all the princes and powers of the Creator, on the principle that servants are not permitted to know their masters' plans, much less the fallen angels and the leader of transgression himself, the devil; for I should contend that these, on account of their fall, were greater strangers still to any knowledge of the Creator's dispensations. But it is no longer open to me even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, Matthew 4:1-11 and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He had come to destroy them. Luke 4:34 The parable also of the strong man armed, whom a stronger than he overcame and seized his goods, is admitted by Marcion to have reference to the Creator: therefore the Creator could not have been ignorant any longer of the God of glory, since He is overcome by him; nor could He have crucified him whom He was unable to cope with. The inevitable inference, therefore, as it seems to me, is that we must believe that the princes and powers of the Creator did knowingly crucify the God of glory in His Christ, with that desperation and excessive malice with which the most abandoned slaves do not even hesitate to slay their masters. For it is written in my Gospel that Satan entered into Judas. Luke 22:3 According to Marcion, however, the apostle in the passage under consideration 1 Corinthians 2:8 does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by the princes of this world. But (the apostle) evidently did not speak of spiritual princes; so that he meant secular ones, those of the princely people, (chief in the divine dispensation, although) not, of course, among the nations of the world, and their rulers, and king Herod, and even Pilate, and, as represented by him, that power of Rome which was the greatest in the world, and then presided over by him. Thus the arguments of the other side are pulled down, and our own proofs are thereby built up. But you still maintain that our glory comes from your god, with whom it also lay in secret. Then why does your god employ the self-same Scripture which the apostle also relies on? What has your god to do at all with the sayings of the prophets? Who has discovered the mind of the Lord, or who has been His counsellor? Isaiah 40:13 So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself a wise master-builder, 1 Corinthians 3:10 we find that the Creator by Isaiah designates the teacher who sketches out the divine discipline by the same title, I will take away from Judah the cunning artifi cer, etc. And was it not Paul himself who was there foretold, destined to be taken away from Judah - that is, from Judaism- for the erection of Christianity, in order to lay that only foundation, which is Christ? 1 Corinthians 3:11 of this work the Creator also by the same prophet says, Behold, I lay in Sion for a foundation a precious stone and honourable; and he that rests thereon shall not be confounded. Isaiah 28:16 Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? 1 Corinthians 3:16 Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple. But if any man defile the temple of God, he shall be himself destroyed - of course, by the God of the temple. 1 Corinthians 3:17 If you threaten an avenger, you threaten us with the Creator. You must become fools, that you may be wise. 1 Corinthians 3:18 Wherefore? Because the wisdom of this world is foolishness with God. 1 Corinthians 3:19 With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: For it is written, He takes the wise in their own craftiness; and again, The Lord knows the thoughts of the wise, that they are vain. For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. Therefore, says he, let no man glory in man; 1 Corinthians 3:21 an injunction which is in accordance with the teaching of the Creator, wretched is the man that trusts in man; Jeremiah 17:5 again, It is better to trust in the Lord than to confide in man; and the same thing is said about glorying (in princes). |
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| 23. Tertullian, Against The Jews, 2.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
24. Tertullian, On Baptism, 20.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 | 18. But they whose office it is, know that baptism is not rashly to be administered. Give to every one who begs you, has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: Give not the holy thing to the dogs, nor cast your pearls before swine; Matthew 7:6 and, Lay not hands easily on any; share not other men's sins. If Philip so easily baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. Acts 8:26-40 The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered - to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. But Paul too was, in fact, 'speedily' baptized: for Simon, his host, speedily recognized him to be an appointed vessel of election. God's approbation sends sure premonitory tokens before it; every petition may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary - if (baptism itself) is not so necessary - that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation. |
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| 25. Tertullian, On The Crown, 15.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
26. Tertullian, Antidote For The Scorpion'S Sting, 5.3-6.10, 11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61 | 11. In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. He, says Jesus, who will value his own life also more than me, is not worthy of me, Luke 14:26 - that is, he who will rather live by denying, than die by confessing, me; and he who finds his life shall lose it; but he who loses it for my sake shall find it. Matthew 10:39 Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, Save your life; and, Do not lose your life. How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, Matthew 10:19 He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, Matthew 25:36 He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect. Luke 18:7 In the parable also of the withering of the word Matthew 13:3 after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions. If these announcements are not understood as they are made, without doubt they signify something else than the sound indicates; and there will be one thing in the words, another in their meanings, as is the case with allegories, with parables, with riddles. Whatever wind of reasoning, therefore, these scorpions may catch (in their sails), with whatever subtlety they may attack, there is now one line of defense: an appeal will be made to the facts themselves, whether they occur as the Scriptures represent that they would; since another thing will then be meant in the Scriptures if that very one (which seems to be so) is not found in actual facts. For what is written, must needs come to pass. Besides, what is written will then come to pass, if something different does not. But, lo! We are both regarded as persons to be hated by all men for the sake of the name, as it is written; and are delivered up by our nearest of kin also, as it is written; and are brought before magistrates, and examined, and tortured, and make confession, and are ruthlessly killed, as it is written. So the Lord ordained. If He ordained these events otherwise, why do they not come to pass otherwise than He ordained them, that is, as He ordained them? And yet they do not come to pass otherwise than He ordained. Therefore, as they come to pass, so He ordained; and as He ordained, so they come to pass. For neither would they have been permitted to occur otherwise than He ordained, nor for His part would He have ordained otherwise than He would wish them to occur. Thus these passages of Scripture will not mean ought else than we recognise in actual facts; or if those events are not yet taking place which are announced, how are those taking place which have not been announced? For these events which are taking place have not been announced, if those which are announced are different, and not these which are taking place. Well now, seeing the very occurrences are met with in actual life which are believed to have been expressed with a different meaning in words, what would happen if they were found to have come to pass in a different manner than had been revealed? But this will be the waywardness of faith, not to believe what has been demonstrated, to assume the truth of what has not been demonstrated. And to this waywardness I will offer the following objection also, that if these events, which occur as is written, will not be the very ones which are announced, those too (which are meant) ought not to occur as is written, that they themselves also may not, after the example of these others, be in danger of exclusion, since there is one thing in the words and another in the facts; and there remains that even the events which have been announced are not seen when they occur, if they are announced otherwise than they have to occur. And how will those be believed (to have come to pass), which will not have been announced as they come to pass? Thus heretics, by not believing what is announced as it has been shown to have taken place, believe what has not been even announced. |
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| 27. Tertullian, On The Apparel of Women, 2.3.1, 2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
| 28. Tertullian, On The Soul, 36.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 101 |
| 29. Tertullian, Exhortation To Chastity, 12.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 61; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
| 30. Tertullian, On Flight In Persecution, 1.5-1.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 101 |
| 31. Tertullian, On Idolatry, 11.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
| 32. Tertullian, On Fasting, Against The Psychics, 6.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and regula fidei •canon, and regula fidei •regula fidei Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84 |
| 33. Tertullian, Prescription Against Heretics, 13.1-13.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 221; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 84, 101 |
| 34. Origen, Commentary On Romans, 3.9, 4.4-4.5, 5.1-5.2, 5.5, 5.9, 8.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66, 74, 75, 76 |
| 35. Origen, Philocalia, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66 |
| 36. Origen, Homilies On Joshua, 9.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 13 |
| 37. Origen, Homilies On Luke, 14.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 75 |
| 38. Origen, Homilies On Leviticus, 8.3, 12.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 75 |
| 39. Origen, Exhortation To Martyrdom, 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66 |
40. Origen, Against Celsus, 1.66, 4.82, 6.57, 6.68 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66, 76 | 1.66. And in addition to the above, this Jew of Celsus afterwards addresses Jesus: What need, moreover, was there that you, while still an infant, should be conveyed into Egypt? Was it to escape being murdered? But then it was not likely that a God should be afraid of death; and yet an angel came down from heaven, commanding you and your friends to flee, lest you should be captured and put to death! And was not the great God, who had already sent two angels on your account, able to keep you, His only Son, there in safety? From these words Celsus seems to think that there was no element of divinity in the human body and soul of Jesus, but that His body was not even such as is described in the fables of Homer; and with a taunt also at the blood of Jesus which was shed upon the cross, he adds that it was not Ichor, such as flows in the veins of the blessed gods. We now, believing Jesus Himself, when He says respecting His divinity, I am the way, and the truth, and the life, and employs other terms of similar import; and when He says respecting His being clothed with a human body, And now you seek to kill Me, a man that has told you the truth, conclude that He was a kind of compound being. And so it became Him who was making provision for His sojourning in the world as a human being, not to expose Himself unseasonably to the danger of death. And in like manner it was necessary that He should be taken away by His parents, acting under the instructions of an angel from heaven, who communicated to them the divine will, saying on the first occasion, Joseph, you son of David, fear not to take unto you Mary your wife; for that which is conceived in her is of the Holy Ghost; and on the second, Arise, and take the young Child, and His mother, and flee into Egypt; and be there until I bring you word: for Herod will seek the young Child to destroy Him. Now, what is recorded in these words appears to me to be not at all marvellous. For in either passage of Scripture it is stated that it was in a dream that the angel spoke these words; and that in a dream certain persons may have certain things pointed out to them to do, is an event of frequent occurrence to many individuals, - the impression on the mind being produced either by an angel or by some other thing. Where, then, is the absurdity in believing that He who had once become incarnate, should be led also by human guidance to keep out of the way of dangers? Not indeed from any impossibility that it should be otherwise, but from the moral fitness that ways and means should be made use of to ensure the safety of Jesus. And it was certainly better that the Child Jesus should escape the snare of Herod, and should reside with His parents in Egypt until the death of the conspirator, than that Divine Providence should hinder the free-will of Herod in his wish to put the Child to death, or that the fabled poetic helmet of Hades should have been employed, or anything of a similar kind done with respect to Jesus, or that they who came to destroy Him should have been smitten with blindness like the people of Sodom. For the sending of help to Him in a very miraculous and unnecessarily public manner, would not have been of any service to Him who wished to show that as a man, to whom witness was borne by God, He possessed within that form which was seen by the eyes of men some higher element of divinity, - that which was properly the Son of God- God the Word- the power of God, and the wisdom of God - He who is called the Christ. But this is not a suitable occasion for discussing the composite nature of the incarnate Jesus; the investigation into such a subject being for believers, so to speak, a sort of private question. 4.82. Perhaps also the so-called wars among the bees convey instruction as to the manner in which wars, if ever there arise a necessity for them, should be waged in a just and orderly way among men. But the bees have no cities or suburbs; while their hives and hexagonal cells, and succession of labours, are for the sake of men, who require honey for many purposes, both for cure of disordered bodies, and as a pure article of food. Nor ought we to compare the proceedings taken by the bees against the drones with the judgments and punishments inflicted on the idle and wicked in cities. But, as I formerly said, we ought on the one hand in these things to admire the divine nature, and on the other to express our admiration of man, who is capable of considering and admiring all things (as co-operating with Providence), and who executes not merely the works which are determined by the providence of God, but also those which are the consequences of his own foresight. 6.57. With respect to the question, How is he incapable of persuading and admonishing men? it has been already stated that, if such an objection were really a ground of charge, then the objection of Celsus might be brought against those who accept the doctrine of providence. Any one might answer the charge that God is incapable of admonishing men; for He conveys His admonitions throughout the whole of Scripture, and by means of those persons who, through God's gracious appointment, are the instructors of His hearers. Unless, indeed, some peculiar meaning be understood to attach to the word admonish, as if it signified both to penetrate into the mind of the person admonished, and to make him hear the words of his instructor, which is contrary to the usual meaning of the word. To the objection, How is he incapable of persuading?- which also might be brought against all who believe in providence - we have to make the following remarks. Since the expression to be persuaded belongs to those words which are termed, so to speak, reciprocal (compare the phrase to shave a man, when he makes an effort to submit himself to the barber ), there is for this reason needed not merely the effort of him who persuades, but also the submission, so to speak, which is to be yielded to the persuader, or the acceptance of what is said by him. And therefore it must not be said that it is because God is incapable of persuading men that they are not persuaded, but because they will not accept the faithful words of God. And if one were to apply this expression to men who are the artificers of persuasion, he would not be wrong; for it is possible for a man who has thoroughly learned the principles of rhetoric, and who employs them properly, to do his utmost to persuade, and yet appear to fail, because he cannot overcome the will of him who ought to yield to his persuasive arts. Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: This persuasion comes not of him that calls you. Such also is the view indicated by these words: If you be willing and obedient, you shall eat the good of the land; but if you refuse and rebel, a sword shall devour you. For that one may (really) desire what is addressed to him by one who admonishes, and may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: And now, O Israel, what does the Lord your God require of you, but to fear the Lord your God, and to walk in all His ways, and to love Him, and to keep His commandments? 6.68. Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen (by any one) before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, being in the beginning with God, became flesh for the sake of those who had cleaved to the flesh, and had become as flesh, that He might be received by those who could not behold Him, inasmuch as He was the Word, and was with God, and was God? And discoursing in human form, and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, Even if we have known Christ after the flesh, yet henceforth know we Him no more. Therefore He became flesh, and having become flesh, He tabernacled among us, not dwelling without us; and after tabernacling and dwelling within us, He did not continue in the form in which He first presented Himself, but caused us to ascend to the lofty mountain of His word, and showed us His own glorious form, and the splendour of His garments; and not His own form alone, but that also of the spiritual law, which is Moses, seen in glory along with Jesus. He showed to us, moreover, all prophecy, which did not perish even after His incarnation, but was received up into heaven, and whose symbol was Elijah. And he who beheld these things could say, We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth. Celsus, then, has exhibited considerable ignorance in the imaginary answer to his question which he puts into our mouth, How we think we can know God? And how we know we shall be saved by Him? for our answer is what we have just stated. |
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| 41. Origen, Commentary On John, 13.6.33-13.6.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 213 |
42. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei •rule of faith (regula fidei), origen’s attitude towards •rule of faith (regula fidei), and linguistic intuition Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 265; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66, 76, 169, 258 | 2.9.6. We, however, although but men, not to nourish the insolence of the heretics by our silence, will return to their objections such answers as occur to us, so far as our abilities enable us. We have frequently shown, by those declarations which we were able to produce from the holy Scriptures, that God, the Creator of all things, is good, and just, and all-powerful. When He in the beginning created those beings which He desired to create, i.e., rational natures, He had no other reason for creating them than on account of Himself, i.e., His own goodness. As He Himself, then, was the cause of the existence of those things which were to be created, in whom there was neither any variation nor change, nor want of power, He created all whom He made equal and alike, because there was in Himself no reason for producing variety and diversity. But since those rational creatures themselves, as we have frequently shown, and will yet show in the proper place, were endowed with the power of free-will, this freedom of will incited each one either to progress by imitation of God, or reduced him to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator, but from the freedom of the individual will. Now God, who deemed it just to arrange His creatures according to their merit, brought down these different understandings into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay (and some indeed to honour, and others to dishonour), with those different vessels, or souls, or understandings. And these are the causes, in my opinion, why that world presents the aspect of diversity, while Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his merits; nor will the happiness or unhappiness of each one's birth, or whatever be the condition that falls to his lot, be deemed accidental; nor will different creators, or souls of different natures, be believed to exist. 2.9.7. But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calls, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated. And after that, he answers himself, and says, What shall we say then? Is there unrighteousness with God? And that he might furnish us with an opportunity of inquiring into these matters, and of ascertaining how these things do not happen without a reason, he answers himself, and says, God forbid. For the same question, as it seems to me, which is raised concerning Jacob and Esau, may be raised regarding all celestial and terrestrial creatures, and even those of the lower world as well. And in like manner it seems to me, that as he there says, The children being not yet born, neither having done any good or evil, so it might also be said of all other things, When they were not yet created, neither had yet done any good or evil, that the decree of God according to election may stand, that (as certain think) some things on the one hand were created heavenly, some on the other earthly, and others, again, beneath the earth, not of works (as they think), but of Him who calls, what shall we say then, if these things are so? Is there unrighteousness with God? God forbid. As, therefore, when the Scriptures are carefully examined regarding Jacob and Esau, it is not found to be unrighteousness with God that it should be said, before they were born, or had done anything in this life, the elder shall serve the younger; and as it is found not to be unrighteousness that even in the womb Jacob supplanted his brother, if we feel that he was worthily beloved by God, according to the deserts of his previous life, so as to deserve to be preferred before his brother; so also is it with regard to heavenly creatures, if we notice that diversity was not the original condition of the creature, but that, owing to causes that have previously existed, a different office is prepared by the Creator for each one in proportion to the degree of his merit, on this ground, indeed, that each one, in respect of having been created by God an understanding, or a rational spirit, has, according to the movements of his mind and the feelings of his soul, gained for himself a greater or less amount of merit, and has become either an object of love to God, or else one of dislike to Him; while, nevertheless, some of those who are possessed of greater merit are ordained to suffer with others for the adorning of the state of the world, and for the discharge of duty to creatures of a lower grade, in order that by this means they themselves may be participators in the endurance of the Creator, according to the words of the apostle: For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope. Keeping in view, then, the sentiment expressed by the apostle, when, speaking of the birth of Esau and Jacob, he says, Is there unrighteousness with God? God forbid, I think it right that this same sentiment should be carefully applied to the case of all other creatures, because, as we formerly remarked, the righteousness of the Creator ought to appear in everything. And this, it appears to me, will be seen more clearly at last, if each one, whether of celestial or terrestrial or infernal beings, be said to have the causes of his diversity in himself, and antecedent to his bodily birth. For all things were created by the Word of God, and by His Wisdom, and were set in order by His Justice. And by the grace of His compassion He provides for all men, and encourages all to the use of whatever remedies may lead to their cure, and incites them to salvation. 3.1.5. Seeing, then, that these positions are thus established by a sort of natural evidence, is it not superfluous to throw back the causes of our actions on those things which happen to us from without, and thus transfer the blame from ourselves, on whom it wholly lies? For this is to say that we are like pieces of wood, or stones, which have no motion in themselves, but receive the causes of their motion from without. Now such an assertion is neither true nor becoming, and is invented only that the freedom of the will may be denied; unless, indeed, we are to suppose that the freedom of the will consists in this, that nothing which happens to us from without can incite us to good or evil. And if any one were to refer the causes of our faults to the natural disorder of the body, such a theory is proved to be contrary to the reason of all teaching. For, as we see in very many individuals, that after living unchastely and intemperately, and after being the captives of luxury and lust, if they should happen to be aroused by the word of teaching and instruction to enter upon a better course of life, there takes place so great a change, that from being luxurious and wicked men, they are converted into those who are sober, and most chaste and gentle; so, again, we see in the case of those who are quiet and honest, that after associating with restless and shameless individuals, their good morals are corrupted by evil conversation, and they become like those whose wickedness is complete. And this is the case sometimes with men of mature age, so that such have lived more chastely in youth than when more advanced years have enabled them to indulge in a freer mode of life. The result of our reasoning, therefore, is to show that those things which happen to us from without are not in our own power; but that to make a good or bad use of those things which do so happen, by help of that reason which is within us, and which distinguishes and determines how these things ought to be used, is within our power. 3.1.5. Such being the case, to say that we are moved from without, and to put away the blame from ourselves, by declaring that we are like to pieces of wood and stones, which are dragged about by those causes that act upon them from without, is neither true nor in conformity with reason, but is the statement of him who wishes to destroy the conception of free-will. For if we were to ask such an one what was free-will, he would say that it consisted in this, that when purposing to do some thing, no external cause came inciting to the reverse. But to blame, on the other hand, the mere constitution of the body, is absurd; for the disciplinary reason, taking hold of those who are most intemperate and savage (if they will follow her exhortation), effects a transformation, so that the alteration and change for the better is most extensive — the most licentious men frequently becoming better than those who formerly did not seem to be such by nature; and the most savage men passing into such a state of mildness, that those persons who never at any time were so savage as they were, appear savage in comparison, so great a degree of gentleness having been produced within them. And we see other men, most steady and respectable, driven from their state of respectability and steadiness by intercourse with evil customs, so as to fall into habits of licentiousness, often beginning their wickedness in middle age, and plunging into disorder after the period of youth has passed, which, so far as its nature is concerned, is unstable. Reason, therefore, demonstrates that external events do not depend on us, but that it is our own business to use them in this way or the opposite, having received reason as a judge and an investigator of the manner in which we ought to meet those events that come from without. 3.1.19. Besides these, there is the passage, Both to will and to do are of God. And some assert that, if to will be of God, and to do be of God, and if, whether we will evil or do evil, these (movements) come to us from God, then, if so, we are not possessed of free-will. But again, on the other hand, when we will better things, and do things that are more excellent, seeing that willing and doing are from God, it is not we who have done the more excellent things, but we only appeared (to perform them), while it was God that bestowed them; so that even in this respect we do not possess free-will. Now to this we have to answer, that the language of the apostle does not assert that to will evil is of God, or to will good is of Him (and similarly with respect to doing better and worse); but that to will in a general way, and to run in a general way, (are from Him). For as we have from God (the property) of being living things and human beings, so also have we that of willing generally, and, so to speak, of motion in general. And as, possessing (the property) of life and of motion, and of moving, e.g., these members, the hands or the feet, we could not rightly say that we had from God this species of motion, whereby we moved to strike, or destroy, or take away another's goods, but that we had received from Him simply the generic power of motion, which we employed to better or worse purposes; so we have obtained from God (the power) of acting, in respect of our being living things, and (the power) to will from the Creator while we employ the power of will, as well as that of action, for the noblest objects, or the opposite. 3.2.7. The result of all the foregoing remarks is to show, that all the occurrences in the world which are considered to be of an intermediate kind, whether they be mournful or otherwise are brought about, not indeed by God, and yet not without Him; while He not only does not prevent those wicked and opposing powers that are desirous to bring about these things (from accomplishing their purpose), but even permits them to do so, although only on certain occasions and to certain individuals, as is said with respect to Job himself, that for a certain time he was made to fall under the power of others, and to have his house plundered by unjust persons. And therefore holy Scripture teaches us to receive all that happens as sent by God, knowing that without Him no event occurs. For how can we doubt that such is the case, viz., that nothing comes to man without (the will of) God, when our Lord and Saviour declares, Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father who is in heaven. But the necessity of the case has drawn us away in a lengthened digression on the subject of the struggle waged by the hostile powers against men, and of those sadder events which happen to human life, i.e., its temptations— according to the declaration of Job, Is not the whole life of man upon the earth a temptation? — in order that the manner of their occurrence, and the spirit in which we should regard them, might be clearly shown. Let us notice next, how men fall away into the sin of false knowledge, or with what object the opposing powers are wont to stir up conflict with us regarding such things. |
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| 43. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 3, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 213 |
| 44. Origen, Philocalia, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66 |
| 45. Athanasius, Defense Against The Arians, 2.75-2.77 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 273 |
| 46. Augustine, De Musica, 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111 |
| 47. Augustine, De Libero Arbitrio, 2.54, 3.6-3.8, 3.45, 3.47-3.55, 3.66-3.68 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111, 209, 237, 297 |
| 48. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.6, 2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 169 |
| 49. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.16, 2.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111 |
| 50. Augustine, De Dono Perseverantiae, 19-20, 52, 7-8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 280 |
| 51. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.5-68.6, 80.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 109, 143 |
| 52. Augustine, In Heptateuchum Locutionum Libri Septem, 2.20, 3.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 53. Augustine, De Correptione Et Gratia, 34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 237 |
| 54. Augustine, Against Julian, 5.45, 5.53-5.54, 6.2, 6.10, 6.14, 6.21, 6.24, 6.27, 6.30-6.31, 6.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 182 |
| 55. Augustine, Contra Felicem, 1.18, 2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei, rule of faith •regula fidei Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 11; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 143 |
| 56. Augustine, Reply To Faustus, 16.28, 20.2, 21.1, 22.22, 22.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei •regula fidei, rule of faith Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 11; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111, 143 |
57. Augustine, Contra Duas Epistolas Pelagianorum, 2.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 257 | 2.23. Since these things are so, I see that nothing is commanded to man by the Lord in the Holy Scriptures, for the sake of trying his free will, which is not found either to begin by His goodness, or to be asked in order to demonstrate the aid of grace; nor does man at all begin to be changed by the beginning of faith from evil to good, unless the unbought and gratuitous mercy of God effects this in him. of which one recalling his thought, as we read in the Psalms, says, Shall God forget to be gracious? Or will He restrain His mercies in His anger? And I said, Now have I begun; this change is of the right hand of the Most High. When, therefore, he had said, Now have I begun, he does not say, This change is of my will, but of the right hand of the Most High. So, therefore, let God's grace be thought of, that from the beginning of his good changing, even to the end of his completion, he who glories may glory in the Lord; because, as no one can perfect good without the Lord, so no one can begin it without the Lord. But let this be the end of this book, that the attention of the reader may be refreshed and strengthened for what follows. |
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58. Augustine, Confessions, 1.12, 1.17, 5.16, 5.18, 6.7-6.9, 7.5, 7.14, 7.16, 8.2.5, 8.27, 8.29, 8.31, 9.4, 9.14, 10.44, 13.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1577; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 126, 143, 285, 297 | 1.12. 19. But in this my childhood (which was far less dreaded for me than youth) I had no love of learning, and hated to be forced to it, yet was I forced to it notwithstanding; and this was well done towards me, but I did not well, for I would not have learned had I not been compelled. For no man does well against his will, even if that which he does be well. Neither did they who forced me do well, but the good that was done to me came from You, my God. For they considered not in what way I should employ what they forced me to learn, unless to satisfy the inordinate desires of a rich beggary and a shameful glory. But You, by whom the very hairs of our heads are numbered, Matthew 10:30 used for my good the error of all who pressed me to learn; and my own error in willing not to learn, You made use of for my punishment - of which I, being so small a boy and so great a sinner, was not unworthy. Thus by the instrumentality of those who did not well did You do well for me; and by my own sin You justly punished me. For it is even as You have appointed, that every inordinate affection should bring its own punishment. 1.17. 27. Bear with me, my God, while I speak a little of those talents You have bestowed upon me, and on what follies I wasted them. For a lesson sufficiently disquieting to my soul was given me, in hope of praise, and fear of shame or stripes, to speak the words of Juno, as she raged and sorrowed that she could not Latium bar From all approaches of the Dardan king, which I had heard Juno never uttered. Yet were we compelled to stray in the footsteps of these poetic fictions, and to turn that into prose which the poet had said in verse. And his speaking was most applauded in whom, according to the reputation of the persons delineated, the passions of anger and sorrow were most strikingly reproduced, and clothed in the most suitable language. But what is it to me, O my true Life, my God, that my declaiming was applauded above that of many who were my contemporaries and fellow-students? Behold, is not all this smoke and wind? Was there nothing else, too, on which I could exercise my wit and tongue? Your praise, Lord, Your praises might have supported the tendrils of my heart by Your Scriptures; so had it not been dragged away by these empty trifles, a shameful prey of the fowls of the air. For there is more than one way in which men sacrifice to the fallen angels. 6.7. 11. These things we, who lived like friends together, jointly deplored, but chiefly and most familiarly did I discuss them with Alypius and Nebridius, of whom Alypius was born in the same town as myself, his parents being of the highest rank there, but he being younger than I. For he had studied under me, first, when I taught in our own town, and afterwards at Carthage, and esteemed me highly, because I appeared to him good and learned; and I esteemed him for his innate love of virtue, which, in one of no great age, was sufficiently eminent. But the vortex of Carthaginian customs (among whom these frivolous spectacles are hotly followed) had inveigled him into the madness of the Circensian games. But while he was miserably tossed about therein, I was professing rhetoric there, and had a public school. As yet he did not give ear to my teaching, on account of some ill-feeling that had arisen between me and his father. I had then found how fatally he doted upon the circus, and was deeply grieved that he seemed likely - if, indeed, he had not already done so - to cast away his so great promise. Yet had I no means of advising, or by a sort of restraint reclaiming him, either by the kindness of a friend or by the authority of a master. For I imagined that his sentiments towards me were the same as his father's; but he was not such. Disregarding, therefore, his father's will in that matter, he commenced to salute me, and, coming into my lecture-room, to listen for a little and depart. 12. But it slipped my memory to deal with him, so that he should not, through a blind and headstrong desire of empty pastimes, undo so great a wit. But You, O Lord, who governest the helm of all You have created, had not forgotten him, who was one day to be among Your sons, the President of Your sacrament; and that his amendment might plainly be attributed to Yourself, You brought it about through me, but I knowing nothing of it. For one day, when I was sitting in my accustomed place, with my scholars before me, he came in, saluted me, sat himself down, and fixed his attention on the subject I was then handling. It so happened that I had a passage in hand, which while I was explaining, a simile borrowed from the Circensian games occurred to me, as likely to make what I wished to convey pleasanter and plainer, imbued with a biting jibe at those whom that madness had enthralled. You know, O our God, that I had no thought at that time of curing Alypius of that plague. But he took it to himself, and thought that I would not have said it but for his sake. And what any other man would have made a ground of offense against me, this worthy young man took as a reason for being offended at himself, and for loving me more fervently. For You have said it long ago, and written in Your book, Rebuke a wise man, and he will love you. Proverbs 9:8 But I had not rebuked him, but Thou, who makest use of all consciously or unconsciously, in that order which Yourself know (and that order is right), wroughtest out of my heart and tongue burning coals, by which You might set on fire and cure the hopeful mind thus languishing. Let him be silent in Your praises who meditates not on Your mercies, which from my inmost parts confess unto You. For he upon that speech rushed out from that so deep pit, wherein he was wilfully plunged, and was blinded by its miserable pastimes; and he roused his mind with a resolute moderation; whereupon all the filth of the Circensian pastimes flew off from him, and he did not approach them further. Upon this, he prevailed with his reluctant father to let him be my pupil. He gave in and consented. And Alypius, beginning again to hear me, was involved in the same superstition as I was, loving in the Manich ans that ostentation of continency which he believed to be true and unfeigned. It was, however, a senseless and seducing continency, ensnaring precious souls, not able as yet to reach the height of virtue, and easily beguiled with the veneer of what was but a shadowy and feigned virtue. 6.8. 13. He, not relinquishing that worldly way which his parents had bewitched him to pursue, had gone before me to Rome, to study law, and there he was carried away in an extraordinary manner with an incredible eagerness after the gladiatorial shows. For, being utterly opposed to and detesting such spectacles, he was one day met by chance by various of his acquaintance and fellow-students returning from dinner, and they with a friendly violence drew him, vehemently objecting and resisting, into the amphitheatre, on a day of these cruel and deadly shows, he thus protesting: Though you drag my body to that place, and there place me, can you force me to give my mind and lend my eyes to these shows? Thus shall I be absent while present, and so shall overcome both you and them. They hearing this, dragged him on nevertheless, desirous, perchance, to see whether he could do as he said. When they had arrived there, and had taken their places as they could, the whole place became excited with the inhuman sports. But he, shutting up the doors of his eyes, forbade his mind to roam abroad after such naughtiness; and would that he had shut his ears also! For, upon the fall of one in the fight, a mighty cry from the whole audience stirring him strongly, he, overcome by curiosity, and prepared as it were to despise and rise superior to it, no matter what it were, opened his eyes, and was struck with a deeper wound in his soul than the other, whom he desired to see, was in his body; and he fell more miserably than he on whose fall that mighty clamour was raised, which entered through his ears, and unlocked his eyes, to make way for the striking and beating down of his soul, which was bold rather than valiant hitherto; and so much the weaker in that it presumed on itself, which ought to have depended on You. For, directly he saw that blood, he therewith imbibed a sort of savageness; nor did he turn away, but fixed his eye, drinking in madness unconsciously, and was delighted with the guilty contest, and drunken with the bloody pastime. Nor was he now the same he came in, but was one of the throng he came unto, and a true companion of those who had brought him there. Why need I say more? He looked, shouted, was excited, carried away with him the madness which would stimulate him to return, not only with those who first enticed him, but also before them, yea, and to draw in others. And from all this did Thou, with a most powerful and most merciful hand, pluck him, and taughtest him not to repose confidence in himself, but in You - but not till long after. 6.9. 14. But this was all being stored up in his memory for a medicine hereafter. As was that also, that when he was yet studying under me at Carthage, and was meditating at noonday in the market-place upon what he had to recite (as scholars are wont to be exercised), You suffered him to be apprehended as a thief by the officers of the market-place. For no other reason, I apprehend, did Thou, O our God, suffer it, but that he who was in the future to prove so great a man should now begin to learn that, in judging of causes, man should not with a reckless credulity readily be condemned by man. For as he was walking up and down alone before the judgment-seat with his tablets and pen, lo, a young man, one of the scholars, the real thief, privily bringing a hatchet, got in without Alypius' seeing him as far as the leaden bars which protect the silversmiths' shops, and began to cut away the lead. But the noise of the hatchet being heard, the silversmiths below began to make a stir, and sent to take in custody whomsoever they should find. But the thief, hearing their voices, ran away, leaving his hatchet, fearing to be taken with it. Now Alypius, who had not seen him come in, caught sight of him as he went out, and noted with what speed he made off. And, being curious to know the reasons, he entered the place, where, finding the hatchet, he stood wondering and pondering, when behold, those that were sent caught him alone, hatchet in hand, the noise whereof had startled them and brought them there. They lay hold of him and drag him away, and, gathering the tets of the market-place about them, boast of having taken a notorious thief, and thereupon he was being led away to apppear before the judge. 15. But thus far was he to be instructed. For immediately, O Lord, You came to the succour of his innocency, whereof You were the sole witness. For, as he was being led either to prison or to punishment, they were met by a certain architect, who had the chief charge of the public buildings. They were specially glad to come across him, by whom they used to be suspected of stealing the goods lost out of the market-place, as though at last to convince him by whom these thefts were committed. He, however, had at various times seen Alypius at the house of a certain senator, whom he was wont to visit to pay his respects; and, recognising him at once, he took him aside by the hand, and inquiring of him the cause of so great a misfortune, heard the whole affair, and commanded all the rabble then present (who were very uproarious and full of threatenings) to go with him. And they came to the house of the young man who had committed the deed. There, before the door, was a lad so young as not to refrain from disclosing the whole through the fear of injuring his master. For he had followed his master to the market-place. Whom, so soon as Alypius recognised, he intimated it to the architect; and he, showing the hatchet to the lad, asked him to whom it belonged. To us, quoth he immediately; and on being further interrogated, he disclosed everything. Thus, the crime being transferred to that house, and the rabble shamed, which had begun to triumph over Alypius, he, the future dispenser of Your word, and an examiner of numerous causes in Your Church, went away better experienced and instructed. 7.5. 7. And I sought whence is evil? And sought in an evil way; nor saw I the evil in my very search. And I set in order before the view of my spirit the whole creation, and whatever we can discern in it, such as earth, sea, air, stars, trees, living creatures; yea, and whatever in it we do not see, as the firmament of heaven, all the angels, too, and all the spiritual inhabitants thereof. But these very beings, as though they were bodies, did my fancy dispose in such and such places, and I made one huge mass of all Your creatures, distinguished according to the kinds of bodies - some of them being real bodies, some what I myself had feigned for spirits. And this mass I made huge - not as it was, which I could not know, but as large as I thought well, yet every way finite. But You, O Lord, I imagined on every part environing and penetrating it, though every way infinite; as if there were a sea everywhere, and on every side through immensity nothing but an infinite sea; and it contained within itself some sponge, huge, though finite, so that the sponge would in all its parts be filled from the immeasurable sea. So conceived I Your Creation to be itself finite, and filled by You, the Infinite. And I said, Behold God, and behold what God has created; and God is good, yea, most mightily and incomparably better than all these; but yet He, who is good, has created them good, and behold how He encircles and fills them. Where, then, is evil, and whence, and how crept it in hither? What is its root, and what its seed? Or has it no being at all? Why, then, do we fear and shun that which has no being? Or if we fear it needlessly, then surely is that fear evil whereby the heart is unnecessarily pricked and tormented - and so much a greater evil, as we have naught to fear, and yet do fear. Therefore either that is evil which we fear, or the act of fearing is in itself evil. Whence, therefore, is it, seeing that God, who is good, has made all these things good? He, indeed, the greatest and chiefest Good, has created these lesser goods; but both Creator and created are all good. Whence is evil? Or was there some evil matter of which He made and formed and ordered it, but left something in it which He did not convert into good? But why was this? Was He powerless to change the whole lump, so that no evil should remain in it, seeing that He is omnipotent? Lastly, why would He make anything at all of it, and not rather by the same omnipotency cause it not to be at all? Or could it indeed exist contrary to His will? Or if it were from eternity, why did He permit it so to be for infinite spaces of times in the past, and was pleased so long after to make something out of it? Or if He wished now all of a sudden to do something, this rather should the Omnipotent have accomplished, that this evil matter should not be at all, and that He only should be the whole, true, chief, and infinite Good. Or if it were not good that He, who was good, should not also be the framer and creator of what was good, then that matter which was evil being removed, and brought to nothing, He might form good matter, whereof He might create all things. For He would not be omnipotent were He not able to create something good without being assisted by that matter which had not been created by Himself. Such like things did I revolve in my miserable breast, overwhelmed with most gnawing cares lest I should die ere I discovered the truth; yet was the faith of Your Christ, our Lord and Saviour, as held in the Catholic Church, fixed firmly in my heart, unformed, indeed, as yet upon many points, and diverging from doctrinal rules, but yet my mind did not utterly leave it, but every day rather drank in more and more of it. 7.14. 20. There is no wholeness in them whom anything of Your creation displeased no more than there was in me, when many things which You made displeased me. And, because my soul dared not be displeased at my God, it would not allow anything to be Yours which displeased it. Hence it had gone into the opinion of two substances, and resisted not, but talked foolishly. And, returning thence, it had made to itself a god, through infinite measures of all space; and imagined it to be You, and placed it in its heart, and again had become the temple of its own idol, which was to You an abomination. But after You had fomented the head of me unconscious of it, and closed my eyes lest they should behold vanity, I ceased from myself a little, and my madness was lulled to sleep; and I awoke in You, and saw You to be infinite, though in another way; and this sight was not derived from the flesh. 7.16. 22. And I discerned and found it no marvel, that bread which is distasteful to an unhealthy palate is pleasant to a healthy one; and that the light, which is painful to sore eyes, is delightful to sound ones. And Your righteousness displeases the wicked; much more the viper and little worm, which You have created good, fitting in with inferior parts of Your creation; with which the wicked themselves also fit in, the more in proportion as they are unlike You, but with the superior creatures, in proportion as they become like to You. And I inquired what iniquity was, and ascertained it not to be a substance, but a perversion of the will, bent aside from You, O God, the Supreme Substance, towards these lower things, and casting out its bowels, and swelling outwardly. 9.4. 7. And the day arrived on which, in very deed, I was to be released from the Professorship of Rhetoric, from which in intention I had been already released. And done it was; and Thou delivered my tongue whence You had already delivered my heart; and full of joy I blessed You for it, and retired with all mine to the villa. What I accomplished here in writing, which was now wholly devoted to Your service, though still, in this pause as it were, panting from the school of pride, my books testify, - those in which I disputed with my friends, and those with myself alone before You; and what with the absent Nebridius, my letters testify. And when can I find time to recount all Your great benefits which You bestowed upon us at that time, especially as I am hasting on to still greater mercies? For my memory calls upon me, and pleasant it is to me, O Lord, to confess unto You, by what inward goads You subdued me, and how Thou made me low, bringing down the mountains and hills of my imaginations, and straightened my crookedness, and smooth my rough ways; Luke 3:5 and by what means Thou also subdued that brother of my heart, Alypius, unto the name of Your only-begotten, our Lord and Saviour Jesus Christ, which he at first refused to have inserted in our writings. For he rather desired that they should savour of the cedars of the schools, which the Lord has now broken down, than of the wholesome herbs of the Church, hostile to serpents. 8. What utterances sent I up unto You, my God, when I read the Psalms of David, those faithful songs and sounds of devotion which exclude all swelling of spirit, when new to Your true love, at rest in the villa with Alypius, a catechumen like myself, my mother cleaving unto us - in woman's garb truly, but with a man's faith, with the peacefulness of age, full of motherly love and Christian piety! What utterances used I to send up unto You in those Psalms, and how was I inflamed towards You by them, and burned to rehearse them, if it were possible, throughout the whole world, against the pride of the human race! And yet they are sung throughout the whole world, and none can hide himself from Your heat. With what vehement and bitter sorrow was I indigt at the Manich ans; whom yet again I pitied, for that they were ignorant of those sacraments, those medicaments, and were mad against the antidote which might have made them sane! I wished that they had been somewhere near me then, and, without my being aware of their presence, could have beheld my face, and heard my words, when I read the fourth Psalm in that time of my leisure - how that Psalm wrought upon me. When I called upon You, Thou heard me, O God of my righteousness; You have enlarged me when I was in distress; have mercy upon me, and hear my prayer. Oh that they might have heard what I uttered on these words, without my knowing whether they heard or no, lest they should think that I spoke it because of them! For, of a truth, neither should I have said the same things, nor in the way I said them, if I had perceived that I was heard and seen by them; and had I spoken them, they would not so have received them as when I spoke by and for myself before You, out of the private feelings of my soul. 9. I alternately quaked with fear, and warmed with hope, and with rejoicing in Your mercy, O Father. And all these passed forth, both by my eyes and voice, when Your good Spirit, turning unto us, said, O you sons of men, how long will you be slow of heart? How long will you love vanity, and seek after leasing? For I had loved vanity, and sought after leasing. And You, O Lord, had already magnified Your Holy One, raising Him from the dead, and setting Him at Your right hand, Ephesians 1:20 whence from on high He should send His promise, Luke 24:49 the Paraclete, the Spirit of Truth. John 14:16-17 And He had already sent Him, Acts 2:1-4 but I knew it not; He had sent Him, because He was now magnified, rising again from the dead, and ascending into heaven. For till then the Holy Ghost was not yet given, because that Jesus was not yet glorified. John 7:39 And the prophet cries out, How long will you be slow of heart? How long will you love vanity, and seek after leasing? Know this, that the Lord has magnified His Holy One. He cries out, How long? He cries out, Know this, and I, so long ignorant, loved vanity, and sought after leasing. And therefore I heard and trembled, because these words were spoken unto such as I remembered that I myself had been. For in those phantasms which I once held for truths was there vanity and leasing. And I spoke many things loudly and earnestly, in the sorrow of my remembrance, which, would that they who yet love vanity and seek after leasing had heard! They would perchance have been troubled, and have vomited it forth, and You would hear them when they cried unto You; for by a true death in the flesh He died for us, who now makes intercession for us Romans 8:34 with You. 10. I read further, Be angry, and sin not. Ephesians 4:26 And how was I moved, O my God, who had now learned to be angry with myself for the things past, so that in the future I might not sin! Yea, to be justly angry; for that it was not another nature of the race of darkness which sinned for me, as they affirm it to be who are not angry with themselves, and who treasure up to themselves wrath against the day of wrath, and of the revelation of Your righteous judgment. Romans 2:5 Nor were my good things now without, nor were they sought after with eyes of flesh in that sun; for they that would have joy from without easily sink into oblivion, and are wasted upon those things which are seen and temporal, and in their starving thoughts do lick their very shadows. Oh, if only they were wearied out with their fasting, and said, Who will show us any good? And we would answer, and they hear, O Lord. The light of Your countece is lifted up upon us. For we are not that Light, which lights every man, John 1:9 but we are enlightened by You, that we, who were sometimes darkness, may be light in You. Ephesians 5:8 Oh that they could behold the internal Eternal, which having tasted I gnashed my teeth that I could not show It to them, while they brought me their heart in their eyes, roaming abroad from You, and said, Who will show us any good? But there, where I was angry with myself in my chamber, where I was inwardly pricked, where I had offered my sacrifice, slaying my old man, and beginning the resolution of a new life, putting my trust in You, - there had Thou begun to grow sweet unto me, and to put gladness in my heart. And I cried out as I read this outwardly, and felt it inwardly. Nor would I be increased with worldly goods, wasting time and being wasted by time; whereas I possessed in Your eternal simplicity other grain, and wine, and oil. 11. And with a loud cry from my heart, I called out in the following verse, Oh, in peace! and the self-same! Oh, what said he, I will lay me down and sleep! For who shall hinder us, when shall be brought to pass the saying that is written, Death is swallowed up in victory? 1 Corinthians 15:54 And You are in the highest degree the self-same, who changest not; and in You is the rest which forgets all labour, for there is no other beside You, nor ought we to seek after those many other things which are not what You are; but Thou, Lord, only makest me to dwell in hope. These things I read, and was inflamed; but discovered not what to do with those deaf and dead, of whom I had been a pestilent member - a bitter and a blind declaimer against the writings be-honied with the honey of heaven and luminous with Your own light; and I was consumed on account of the enemies of this Scripture. 12. When shall I call to mind all that took place in those holidays? Yet neither have I forgotten, nor will I be silent about the severity of Your scourge, and the amazing quickness of Your mercy. Thou at that time tortured me with toothache; and when it had become so exceeding great that I was not able to speak, it came into my heart to urge all my friends who were present to pray for me to You, the God of all manner of health. And I wrote it down on wax, and gave it to them to read. Presently, as with submissive desire we bowed our knees, that pain departed. But what pain? Or how did it depart? I confess to being much afraid, my Lord my God, seeing that from my earliest years I had not experienced such pain. And Your purposes were profoundly impressed upon me; and, rejoicing in faith, I praised Your name. And that faith suffered me not to be at rest in regard to my past sins, which were not yet forgiven me by Your baptism. 13.15. 16. Or who but Thou, our God, made for us that firmament Genesis 1:6 of authority over us in Your divine Scripture? As it is said, For heaven shall be folded up like a scroll; and now it is extended over us like a skin. For Your divine Scripture is of more sublime authority, since those mortals through whom You dispensed it unto us underwent mortality. And You know, O Lord, You know, how Thou with skins clothed men when by sin they became mortal. Whence as a skin have You stretched out the firmament of Your Book; that is to say, Your harmonious words, which by the ministry of mortals You have spread over us. For by their very death is that solid firmament of authority in Your discourses set forth by them more sublimely extended above all things that are under it, the which, while they were living here, was not so eminently extended. You had not as yet spread abroad the heaven like a skin; You had not as yet announced everywhere the report of their deaths. 17. Let us look, O Lord, upon the heavens, the work of Your fingers; clear from our eyes that mist with which You have covered them. There is that testimony of Yours which gives wisdom unto the little ones. Perfect, O my God, Your praise out of the mouth of babes and sucklings. Nor have we known any other books so destructive to pride, so destructive to the enemy and the defender, who resists Your reconciliation in defense of his own sins. I know not, O Lord, I know not other such pure words which so persuade me to confession, and make my neck submissive to Your yoke, and invite me to serve You for nought. Let me understand these things, good Father. Grant this to me, placed under them; because You have established these things for those placed under them. 18. Other waters there be above this firmament, I believe immortal, and removed from earthly corruption. Let them praise Your Name - those super-celestial people, Your angels, who have no need to look up at this firmament, or by reading to attain the knowledge of Your Word, - let them praise You. For they always behold Your face, Matthew 18:10 and therein read without any syllables in time what Your eternal will wills. They read, they choose, they love. They are always reading; and that which they read never passes away. For, by choosing and by loving, they read the very unchangeableness of Your counsel. Their book is not closed, nor is the scroll folded up, Isaiah 34:4 because You Yourself art this to them, yea, and art so eternally; because You have appointed them above this firmament, which You have made firm over the weakness of the lower people, where they might look up and learn Your mercy, announcing in time You who hast made times. For Your mercy, O Lord, is in the heavens, and Your faithfulness reaches unto the clouds. The clouds pass away, but the heaven remains. The preachers of Your Word pass away from this life into another; but Your Scripture is spread abroad over the people, even to the end of the world. Yea, both heaven and earth shall pass away, but Your Words shall not pass away. Matthew 24:35 Because the scroll shall be rolled together, Isaiah 34:4 and the grass over which it was spread shall with its goodliness pass away; but Your Word remains for ever, which now appears unto us in the dark image of the clouds, and through the glass of the heavens, not as it is; 1 Corinthians 13:12 because we also, although we be the well-beloved of Your Son, yet it has not yet appeared what we shall be. 1 John 3:2 He looks through the lattice Song of Songs 2:9 of our flesh, and He is fair-speaking, and has inflamed us, and we run after His odours. Song of Songs 1:3 But when He shall appear, then shall we be like Him, for we shall see Him as He is. 1 John 3:2 As He is, O Lord, shall we see Him, although the time be not yet. |
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59. Augustine, De Nuptiis Et Concupiscentia, 1.1, 1.21-1.22, 1.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 | 1.1. Our new heretics, my dearest son Valerius, who maintain that infants born in the flesh have no need of that medicine of Christ whereby sins are healed, are constantly affirming, in their excessive hatred of us, that we condemn marriage and that divine procedure by which God creates human beings by means of men and women, inasmuch as we assert that they who are born of such a union contract that original sin of which the apostle says, By one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned; and because we do not deny, that of whatever kind of parents they are born, they are still under the devil's dominion, unless they be born again in Christ, and by His grace be removed from the power of darkness and translated into His kingdom, Colossians 1:15 who willed not to be born from the same union of the two sexes. Because, then, we affirm this doctrine, which is contained in the oldest and unvarying rule of the catholic faith, these propounders of the novel and perverse dogma, who assert that there is no sin in infants to be washed away in the laver of regeneration, Titus 3:5 in their unbelief or ignorance calumniate us, as if we condemned marriage, and as if we asserted to be the devil's work what is God's own work - the human being which is born of marriage. Nor do they reflect that the good of marriage is no more impeachable on account of the original evil which is derived therefrom, than the evil of adultery and fornication is excusable on account of the natural good which is born of them. For as sin is the work of the devil, from whencesoever contracted by infants; so man is the work of God, from whencesoever born. Our purpose, therefore, in this book, so far as the Lord vouchsafes us in His help, is to distinguish between the evil of carnal concupiscence from which man who is born therefrom contracts original sin, and the good of marriage. For there would have been none of this shame-producing concupiscence, which is impudently praised by impudent men, if man had not previously sinned; while as to marriage, it would still have existed even if no man had sinned, since the procreation of children in the body that belonged to that life would have been effected without that malady which in the body of this death Romans 7:24 cannot be separated from the process of procreation. 1.21. That, therefore, which is born of the lust of the flesh is really born of the world, and not of God; but it is born of God, when it is born again of water and of the Spirit. The guilt of this concupiscence, regeneration alone remits, even as natural generation contracts it. What, then, is generated must be regenerated, in order that likewise since it cannot be otherwise, what has been contracted may be remitted. It is, no doubt, very wonderful that what has been remitted in the parent should still be contracted in the offspring; but nevertheless such is the case. That this mysterious verity, which unbelievers neither see nor believe, might get some palpable evidence in its support, God in His providence has secured in the example of certain trees. For why should we not suppose that for this very purpose the wild olive springs from the olive? Is it not indeed credible that, in a thing which has been created for the use of mankind, the Creator provided and appointed what should afford an instructive example, applicable to the human race? It is a wonderful thing, then, how those who have been themselves delivered by grace from the bondage of sin, should still beget those who are tied and bound by the self-same chain, and who require the same process of loosening? Yes; and we admit the wonderful fact. But that the embryo of wild olive trees should latently exist in the germs of true olives, who would deem credible, if it were not proved true by experiment and observation? In the same manner, therefore, as a wild olive grows out of the seed of the wild olive, and from the seed of the true olive springs also nothing but a wild olive, notwithstanding the very great difference there is between the wild olive and the olive; so what is born in the flesh, either of a sinner or of a just man, is in both instances a sinner, notwithstanding the vast distinction which exists between the sinner and the righteous man. He that is begotten is no sinner as yet in act, and is still new from his birth; but in guilt he is old. Human from the Creator, he is a captive of the destroyer, and needs a redeemer. The difficulty, however, is how a state of captivity can possibly befall the offspring, when the parents have been themselves previously redeemed from it. Now it is no easy matter to unravel this intricate point, or to explain it in a set discourse; therefore unbelievers refuse to accept it as true; just as if in that other point about the wild olive and the olive, which we gave in illustration, any reason could be easily found, or explanation clearly given, why the self-same shoot should sprout out of so dissimilar a stock. The truth, however, of this can be discovered by any one who is willing to make the experiment. Let it then serve for a good example for suggesting belief of what admits not of ocular demonstration. 1.22. Now the Christian faith unfalteringly declares, what our new heretics have begun to deny, both that they who are cleansed in the laver of regeneration are redeemed from the power of the devil, and that those who have not yet been redeemed by such regeneration are still captive in the power of the devil, even if they be infant children of the redeemed, unless they be themselves redeemed by the self-same grace of Christ. For we cannot doubt that that blessing of God applies to every stage of human life, which the apostle describes when he says concerning Him: Who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son. Colossians 1:13 From this power of darkness, therefore, of which the devil is the prince - in other words, from the power of the devil and his angels - infants are delivered when they are baptized; and whosoever denies this, is convicted by the truth of the Church's very sacraments, which no heretical novelty in the Church of Christ is permitted to destroy or change, so long as the Divine Head rules and helps the entire body which He owns - small as well as great. It is true, then, and in no way false, that the devil's power is exorcised in infants, and that they renounce him by the hearts and mouths of those who bring them to baptism, being unable to do so by their own; in order that they may be delivered from the power of darkness, and be translated into the kingdom of their Lord. What is that, therefore, within them which keeps them in the power of the devil until they are delivered from it by Christ's sacrament of baptism? What is it, I ask, but sin? Nothing else, indeed, has the devil found which enables him to put under his own control that nature of man which the good Creator made good. But infants have committed no sin of their own since they have been alive. Only original sin, therefore, remains, whereby they are made captive under the devil's power, until they are redeemed therefrom by the laver of regeneration and the blood of Christ, and pass into their Redeemer's kingdom, - the power of their enthraller being frustrated, and power being given them to become sons of God instead of children of this world. John 1:12 1.24. But if, in like manner, the question be asked of the concupiscence of the flesh, how it is that acts now bring shame which once were free from shame, will not her answer be, that she only began to have existence in men's members after sin? [XXII.] And, therefore, that the apostle designated her influence as the law of sin, Romans 7:23 inasmuch as she subjugated man to herself when he was unwilling to remain subject to his God; and that it was she who made the first married pair ashamed at that moment when they covered their loins; even as all are still ashamed, and seek out secret retreats for cohabitation, and dare not have even the children, whom they have themselves thus begotten, to be witnesses of what they do. It was against this modesty of natural shame that the Cynic philosophers, in the error of their astonishing shamelessness, struggled so hard: they thought that the intercourse indeed of husband and wife, since it was lawful and honourable, should therefore be done in public. Such barefaced obscenity deserved to receive the name of dogs; and so they went by the title of Cynics. |
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| 60. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.10-1.11, 1.14, 1.20, 2.5-2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 140, 143, 145, 268, 279, 280, 297 |
| 61. Augustine, De Ordine Libri Duo, 1.30-1.31, 2.11-2.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111, 293 |
| 62. Augustine, On Patience, 19, 22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 63. Ambrose, De Poenitentia, 1.48, 2.4, 2.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 93 |
| 64. Ambrose, Letters, 41.6-41.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 93 |
| 65. Augustine, Enarrationes In Psalmos, 5.7, 33.1-33.2, 70.2, 149.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 209, 257 |
| 66. Augustine, On The Holy Trinity, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 257 |
| 67. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.52 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 111 |
| 68. Augustine, De Praedestinatione Sanctorum., 27, 8, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 280 |
| 69. Rufinus of Aquileia, Commentarius In Symbolum Apostolorum, 105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1577 |
| 70. Jerome, Commentary On Galatians, 3.5.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 257 |
| 71. Jerome, Adversus Jovinianum, 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 72. Jerome, Letters, 66.8, 124.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 73. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), 1.2-1.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 74. Augustine, Letters, 22.7-22.9, 149.1, 186.4-186.6, 226.4 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 237, 267, 285 |
| 76. New Testament, Chapters, 6.6 Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 74 |
| 77. Epistulae Ad Galatas Expositio, Expositio Quarundam Propositionum Ex Epistula Ad Romanos, 37.3 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 145 |
| 78. Chrysostom, Homilae In Epistola Ad Philippenses, 9.2.12-9.2.16 Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 79. Chrysostom, Homiliae In Epistolam Ad Thessalonicenses, 4.1-4.3 Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169 |
| 80. New Testament, Chapters 9, 9.11 Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293 |
| 81. Nemesius, On The Nature of Man, 39-41, 35 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293 |
| 83. Cyril of Jerusalem, Mystagogicae Catecheses, 13.3, 13.21 Tagged with subjects: •regula fideii Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1573 |
| 85. Bardaisan, De Legibus Libri Ex Regiones, 18 Tagged with subjects: •regula fidei Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 62 |
