1. Hebrew Bible, Psalms, 14.2-14.5, 51.5, 51.7, 58.3, 77.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21, 60, 207| 14.2. "יְהוָה מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים׃", 14.3. "הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד׃", 14.4. "הֲלֹא יָדְעוּ כָּל־פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם יְהוָה לֹא קָרָאוּ׃", 14.5. "שָׁם פָּחֲדוּ פָחַד כִּי־אֱלֹהִים בְּדוֹר צַדִּיק׃", 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", 58.3. "אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃", 77.11. "וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃", | 14.2. "The LORD looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after God.", 14.3. "They are all corrupt, they are together become impure; there is none that doeth good, no, not one.", 14.4. "’Shall not all the workers of iniquity know it, who eat up My people as they eat bread, and call not upon the LORD?'", 14.5. "There are they in great fear; for God is with the righteous generation.", 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.", 58.3. "Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands.", 77.11. "And I say 'This is my weakness, That the right hand of the Most High could change.", |
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2. Hebrew Bible, Genesis, 5.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60| 5.3. "וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃", 5.3. "וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", | 5.3. "And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.", |
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3. Hebrew Bible, Proverbs, 8.35, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21, 197| 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 21.1. "פַּלְגֵי־מַיִם לֶב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ׃", 21.1. "נֶפֶשׁ רָשָׁע אִוְּתָה־רָע לֹא־יֻחַן בְּעֵינָיו רֵעֵהוּ׃", | 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 21.1. "The king’s heart is in the hand of the LORD, as the watercourses: He turneth it whithersoever He will.", |
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4. Hebrew Bible, Isaiah, 1.4, 6.1-6.7, 7.9, 40.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21, 110, 229| 1.4. "הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.7. "וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃", 7.9. "וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃", 40.26. "שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר׃", | 1.4. "Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.7. "and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated.", 7.9. "And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’", 40.26. "Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth.", |
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5. Hebrew Bible, Jeremiah, 17.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21| 17.9. "עָקֹב הַלֵּב מִכֹּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ׃", | 17.9. "The heart is deceitful above all things, And it is exceeding weak—who can know it?", |
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6. Hebrew Bible, Joshua, 24.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21| 24.15. "וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃", | 24.15. "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’", |
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7. Hebrew Bible, 1 Samuel, 8.6-8.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21| 8.6. "וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל־יְהוָה׃", 8.7. "וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃", 8.8. "כְּכָל־הַמַּעֲשִׂים אֲשֶׁר־עָשׂוּ מִיּוֹם הַעֲלֹתִי אֹתָם מִמִּצְרַיִם וְעַד־הַיּוֹם הַזֶּה וַיַּעַזְבֻנִי וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים כֵּן הֵמָּה עֹשִׂים גַּם־לָךְ׃", 8.9. "וְעַתָּה שְׁמַע בְּקוֹלָם אַךְ כִּי־הָעֵד תָּעִיד בָּהֶם וְהִגַּדְתָּ לָהֶם מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיהֶם׃", | 8.6. "But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord.", 8.7. "And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.", 8.8. "According to all the deeds which they have done since the day that I brought them up out of Miżrayim, and to this day, in that they have forsaken me, and served other gods, so they also do to thee.", 8.9. "Now you must hearken to their voice: nevertheless you should solemnly forewarn them, and relate to them the customary practice of the king that shall reign over them.", |
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8. Hebrew Bible, Ezekiel, 18.32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 215| 18.32. "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃", | 18.32. "For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.", |
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9. Hebrew Bible, Ecclesiastes, 7.20 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21 | 7.20. "For there is not a righteous man upon earth, that doeth good, and sinneth not.", |
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10. New Testament, Acts, 8.12, 10.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 79, 191| 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 10.28. ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· | 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. |
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11. New Testament, Matthew, 7.7, 19.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 110, 231| 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. | 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 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." |
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12. New Testament, Luke, 4.56, 14.21-14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 79, 231| 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· | 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. |
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13. New Testament, John, 1.12-1.13, 3.5, 6.44, 8.36, 14.6, 15.5, 17.3 (1st cent. CE - 1st 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, 110, 150, 167, 172, 215, 245, 304| 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. 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. | 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. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 8.36. If therefore the Son makes you free, you will be free indeed. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. |
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14. New Testament, Titus, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 79| 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. | 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
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15. New Testament, Romans, 5.5, 5.12, 5.19 (1st cent. CE - 1st 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, 60, 76, 157, 191, 197, 245, 286, 304| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 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. | 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 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. |
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16. New Testament, Galatians, 5.6, 6.7-6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 202, 245| 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. 6.7. Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει· 6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. 6.9. τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. | 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. |
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17. New Testament, James, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 43| 5.9. μὴ στενάζετε, ἀδελφοί, κατʼ ἀλλήλων, ἵνα μὴ κριθῆτε· ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν. | 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. |
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18. New Testament, 1 Corinthians, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 153, 172| 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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19. New Testament, 1 John, 1.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245| 1.8. Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. | 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. |
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20. New Testament, 1 Peter, 1.1-1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 292| 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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21. New Testament, Ephesians, 1.3-1.11, 1.13-1.16, 2.8-2.9, 4.2-4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 172, 202| 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, 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 1.15. Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, 1.16. οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· | 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; 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, 1.16. don't cease to give thanks for you, making mention of you in my prayers, 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. 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; |
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22. New Testament, 1 Thessalonians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 202| 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. | 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. |
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23. New Testament, 1 Timothy, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231| 3.1. πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. | 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. |
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24. New Testament, 2 Corinthians, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 202, 245| 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. | |
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25. Justin, First Apology, 28, 43-44 (2nd cent. CE - 2nd 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, 46 | 44. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master. |
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26. Justin, Dialogue With Trypho, 103 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 46 | 103. The Pharisees are the bulls: the roaring lion is Herod or the devil Justin: Then what is next said in the Psalm —'For trouble is near, for there is none to help me. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me as a ravening and roaring lion. All my bones are poured out and dispersed like water,'— was likewise a prediction of the events which happened to Him. For on that night when some of your nation, who had been sent by the Pharisees and Scribes, and teachers, came upon Him from the Mount of Olives, those whom Scripture called butting and prematurely destructive calves surrounded Him. And the expression, 'Fat bulls have beset me round,' He spoke beforehand of those who acted similarly to the calves, when He was led before your teachers. And the Scripture described them as bulls, since we know that bulls are authors of calves' existence. As therefore the bulls are the begetters of the calves, so your teachers were the cause why their children went out to the Mount of Olives to take Him and bring Him to them. And the expression, 'For there is none to help,' is also indicative of what took place. For there was not even a single man to assist Him as an innocent person. And the expression, 'They opened their mouth upon me like a roaring lion,' designates him who was then king of the Jews, and was called Herod, a successor of the Herod who, when Christ was born, slew all the infants in Bethlehem born about the same time, because he imagined that among them He would assuredly be of whom the Magi from Arabia had spoken; for he was ignorant of the will of Him that is stronger than all, how He had commanded Joseph and Mary to take the Child and depart into Egypt, and there to remain until a revelation should again be made to them to return into their own country. And there they did remain until Herod, who slew the infants in Bethlehem, was dead, and Archelaus had succeeded him. And he died before Christ came to the dispensation on the cross which was given Him by His Father. And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God foreknowing that this would happen, had thus spoken: 'And they brought Him to the Assyrian, a present to the king.' Hosea 10:6 Or He meant the devil by the lion roaring against Him: whom Moses calls the serpent, but in Job and Zechariah he is called the devil, and by Jesus is addressed as Satan, showing that a compounded name was acquired by him from the deeds which he performed. For 'Sata' in the Jewish and Syrian tongue means apostate; and 'Nas' is the word from which he is called by interpretation the serpent, i.e., according to the interpretation of the Hebrew term, from both of which there arises the single word Satanas. For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spoke to Him, 'You are my Son: this day have I begotten You,' is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, 'Worship me;' and Christ answered him, 'Get behind me, Satan: you shall worship the Lord your God, and Him only shall you serve.' Matthew 4:9-10 For as he had deceived Adam, so he hoped that he might contrive some mischief against Christ also. Moreover, the statement, 'All my bones are poured out and dispersed like water; my heart has become like wax, melting in the midst of my belly,' was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him. For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass:' Luke 22:44, 42 His heart and also His bones trembling; His heart being like wax melting in His belly: in order that we may perceive that the Father wished His Son really to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him. Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all. |
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| 27. Justin, Second Apology, 7.3-7.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 46 |
28. Tertullian, Against Marcion, 2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60 | 2.5. Now then, you dogs, whom the apostle puts outside, Revelation 22:15 and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed - good, and prescient, and mighty - so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question - namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ's own definition John 10:25 comes to our aid at once. From works must proofs be obtained. The Creator's works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man's condition also - whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God's image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator's subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God's calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance. |
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| 29. Tertullian, On The Soul, 19.6, 27.8 (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, 60 |
30. Tertullian, On The Resurrection of The Flesh, 45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60 | 45. But in their blindness they again impale themselves on the point of the old and the new man. When the apostle enjoins us to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness, Ephesians 4:22-24 (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man - that is to say, the flesh - a permanent corruption. Now, if you follow the order of the substances, the soul cannot be the new man because it comes the later of the two; nor can the flesh be the old man because it is the former. For what fraction of time was it that intervened between the creative hand of God and His afflatus? I will venture to say, that even if the soul was a good deal prior to the flesh, by the very circumstance that the soul had to wait to be itself completed, it made the other really the former. For everything which gives the finishing stroke and perfection to a work, although it is subsequent in its mere order, yet has the priority in its effect. Much more is that prior, without which preceding things could have no existence. If the flesh be the old man, when did it become so? From the beginning? But Adam was wholly a new man, and of that new man there could be no part an old man. And from that time, ever since the blessing which was pronounced upon man's generation, Genesis 1:28 the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For put off, says he, concerning the former conversation, the old man; Ephesians 4:22 (he does) not say concerning the seniority of either substance. It is not indeed the flesh which he bids us to put off, but the works which he in another passage shows to be works of the flesh. Galatians 5:19 He brings no accusation against men's bodies, of which he even writes as follows: Putting away lying, speak every man truth with his neighbor: for we are members one of another. Be angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands (the thing which is good), that he may have to give to him that needs. Let no corrupt communication proceed out of your mouth, but that which is good for the edification of faith, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be kind one to another, tender-hearted, forgiving one another, even as God in Christ has forgiven you. Ephesians 4:25-32 Why, therefore, do not those who suppose the flesh to be the old man, hasten their own death, in order that by laying aside the old man they may satisfy the apostle's precepts? As for ourselves, we believe that the whole of faith is to be administered in the flesh, nay more, by the flesh, which has both a mouth for the utterance of all holy words, and a tongue to refrain from blasphemy, and a heart to avoid all irritation, and hands to labour and to give; while we also maintain that as well the old man as the new has relation to the difference of moral conduct, and not to any discrepancy of nature. And just as we acknowledge that that which according to its former conversation was the old man was also corrupt, and received its very name in accordance with its deceitful lusts, so also (do we hold) that it is the old man in reference to its former conversation, Ephesians 4:22 and not in respect of the flesh through any permanent dissolution. Moreover, it is still unimpaired in the flesh, and identical in that nature, even when it has become the new man; since it is of its sinful course of life, and not of its corporeal substance, that it has been divested. |
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| 31. Plotinus, Enneads, 2.2-2.3, 2.4.4, 2.9.5, 4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 172, 288 |
32. Origen, On First Principles, 3.2.7, 3.4.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 76 | 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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| 33. Augustine, De Libero Arbitrio, 2.48, 2.53, 3.43, 3.47-3.54, 3.66-3.68 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 110, 112, 153, 229, 292 |
| 34. Augustine, Commentary On Genesis, 6.28, 6.38-6.39, 8.3, 8.23, 8.26, 8.42, 9.14, 9.25, 10.18-10.29, 10.38-10.39, 10.41-10.45, 11.3, 11.5, 11.13, 11.17, 11.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 150, 167, 290 |
| 35. Augustine, De Dono Perseverantiae, 3, 30, 4-9, 52 (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, 207 |
36. Augustine, On Christian Doctrine, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 112 | 1.1. 1. There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning - a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it ought to be possessed. The Lord says Whosoever has, to him shall be given. Matthew 13:12 He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts. The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left. Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth. |
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| 37. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.3-68.4, 82.2 (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, 110 |
| 38. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.12, 1.20, 2.5-2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 153, 207, 286, 290, 292 |
| 39. Augustine, Against Julian, 5.66 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 207 |
| 40. Augustine, De Ordine Libri Duo, 1.23-1.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 112 |
| 41. Augustine, Reply To Faustus, 19.24, 22.22, 22.78 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 117 |
42. Augustine, Contra Duas Epistolas Pelagianorum, 1.5-1.7, 1.11-1.14, 1.27, 1.40-1.42, 2.2 (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, 172 | 1.5. But in defending free will they hasten to confide rather in it for doing righteousness than in God's aid, and to glory every one in himself, and not in the Lord. 1 Corinthians 1:31 But who of us will say that by the sin of the first man free will perished from the human race? Through sin freedom indeed perished, but it was that freedom which was in Paradise, to have a full righteousness with immortality; and it is on this account that human nature needs divine grace, since the Lord says, If the Son shall make you free, then shall you be free indeed John 8:36 - free of course to live well and righteously. For free will in the sinner up to this extent did not perish - that by it all sin, especially they who sin with delight and with love of sin; what they are pleased to do gives them pleasure. Whence also the apostle says, When you were the servants of sin, you were free from righteousness. Romans 6:20 Behold, they are shown to have been by no means able to serve sin except by another freedom. They are not, then, free from righteousness except by the choice of the will, but they do not become free from sin save by the grace of the Saviour. For which reason the admirable Teacher also distinguished these very words: For when you were the servants, says he, of sin, you were free from righteousness. What fruit did you have, then, in those things whereof you are now ashamed? For the end of those things is death. But now being freed from sin and become servants to God, you have your fruit unto holiness, and the end eternal life. Romans 6:20 He called them free from righteousness, not freed; but from sin not free, lest they should attribute this to themselves, but most watchfully he preferred to say freed, referring this to that declaration of the Lord, If the Son shall make you free, then shall you be free indeed. Since, then, the sons of men do not live well unless they are made the sons of God, why is it that this writer wishes to give the power of good living to free will, when this power is not given save by God's grace through Jesus Christ our Lord, as the gospel says: And as many as received Him, to them gave He power to become the sons of God? John 1:12 1.6. But lest perchance they say that they are aided to this - that they may have power to become the sons of God, but that they may deserve to receive this power they have first received Him by free will with no assistance of grace (because this is the purpose of their endeavour to destroy grace, that they may contend that it is given according to our deservings); lest perchance, then, they so divide that evangelical statement as to refer merit to that portion of it wherein it is said, But as many as received Him, and then say that in that which follows, He gave them power to become the sons of God, grace is not given freely, but is repaid to this merit; if it is asked of them what is the meaning of received Him, will they say anything else than believed on Him? And in order, therefore, that they may know that this also pertains to grace, let them read what the apostle says: And that you be in nothing terrified by your adversaries, which indeed is to them a cause of perdition, but of your salvation, and that of God; for unto you it is given in the behalf of Christ not only to believe in Him, but also to suffer for His sake. Philippians 1:28-29 Certainly he said that both were given. Let them read what he said also: Peace be to the brethren, and love, with faith from God the Father and the Lord Jesus Christ. Ephesians 6:23 Let them also read what the Lord Himself says: No man can come to me, except the Father who has sent me shall draw him. John 6:44 Where, lest any one should suppose that anything else is said in the words come to me than believe in me, a little after, when He was speaking of His body and blood, and many were offended at His discourse, He says, The words which I have spoken unto you are spirit and life; but there are some of you which believe not. John 6:64 Then the Evangelist added, For Jesus knew from the beginning who they were that believed, and who should betray Him. And He said, Therefore I said to you that no man can come unto me except it were given him of my Father. He repeated, to wit, the saying in which He had said, No man can come unto me, except the Father who has sent me shall draw him. And He declared that He said this for the sake of believers and unbelievers, explaining what He had said, except the Father who has sent me shall draw him, by repeating the very same thing in other words in that which He said, except it were given him of my Father. Because he is drawn to Christ to whom it is given to believe in Christ. Therefore the power is given that they who believe in Him should become the sons of God, since this very thing is given, that they believe in Him. And unless this power be given from God, out of free will there can be none; because it will not be free for good if the deliverer have not made it free; but in evil he has a free will in whom a deceiver, either secret or manifest, has grafted the love of wickedness, or he himself has persuaded himself of it. 1.7. It is not, therefore, true, as some affirm that we say, and as that correspondent of yours ventures moreover to write, that all are forced into sin, as if they were unwilling, by the necessity of their flesh; but if they are already of the age to use the choice of their own mind, they are both retained in sin by their own will, and by their own will are hurried along from sin to sin. For even he who persuades and deceives does not act in them, except that they may commit sin by their will, either by ignorance of the truth or by delight in iniquity, or by both evils - as well of blindness as of weakness. But this will, which is free in evil things because it takes pleasure in evil, is not free in good things, for the reason that it has not been made free. Nor can a man will any good thing unless he is aided by Him who cannot will evil - that is, by the grace of God through Jesus Christ our Lord. For everything which is not of faith is sin. Romans 14:23 And thus the good will which withdraws itself from sin is faithful, because the just lives by faith. Habakkuk 2:4 And it pertains to faith to believe in Christ. And no man can believe in Christ - that is, come to Him - unless it be given to him. Romans 1:17 No man, therefore, can have a righteous will, unless, with no foregoing merits, he has received the true, that is, the gratuitous grace from above. 1.11. Yet what it is they wish, what they purpose, to what result they are striving to bring the matter, the words that are added by that writer declare, when he asserts that I say, that therefore they who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse. Since, therefore, I neither say that this intercourse of husband and wife is diabolical, especially in the case of believers, which is effected for the sake of generating children who are afterwards to be regenerated; nor that any men are made by the devil, but, in so far as they are men, by God; and nevertheless that even of believing husband and wife are born guilty persons (as if a wild olive were produced from an olive), on account of original sin, and on this account they are under the devil unless they are born again in Christ, because the devil is the author of the fault, not of the nature: what, on the other hand, are they labouring to bring about who say that infants inherit no original sin, and therefore are not under the devil, except that that grace of God in infants may be made of no effect, by which He has plucked us out, as the apostle says, from the power of darkness, and has translated us into the kingdom of the Son of His love? 1 Corinthians 1:13 [VII.] When, indeed, they deny that infants are in the power of darkness even before the help of the Lord the deliverer, they are in such wise praising in them the Creator's work as to destroy the mercy of the Redeemer. And because I confess this both in grown-up people and in infants, he says that this is without any ambiguity Manicheism, although it is the most ancient catholic dogma by which the new heretical dogma of these men is overturned. 1.12. They say, says he, that the saints in the Old Testament were not without sins - that is that they were not free from crimes even by amendment, but they were seized by death in their guilt. Nay, I say that either before the law, or in the time of the Old Testament, they were freed from sins - not by their own power, because cursed is every one that has put his hope in man, Jeremiah 17:5 and without any doubt those are under this curse whom also the sacred Psalm notifies, who trust in their own strength; nor by the old covet which genders to bondage, Galatians 4:24 although it was divinely given by the grace of a sure dispensation; nor by that law itself, holy and just and good as it was, where it is written, You shall not covet, Exodus 20:7 since it was not given as being able to give life, but it was added for the sake of transgression until the seed should come to whom the promise was made; but I say that they were freed by the blood of the Redeemer Himself, who is the one Mediator of God and man, the man Christ Jesus. 1 Timothy 2:5 But those enemies of the grace of God, which is given to small and great through Jesus Christ our Lord, say that the men of God of old were of a perfect righteousness, lest they should be supposed to have needed the incarnation, the passion, and resurrection of Christ, by belief in whom they were saved. 1.13. He says, They say that even the Apostle Paul, even all the apostles, were always polluted by immoderate lust. What man, however profane he may be, would dare to say this? But doubtless this man thus misrepresents because they contend that what the apostle said, I know that in me, that is, in my flesh, dwells no good thing, for to will is present with me, but how to perform that which is good I find not, Romans 7:18 and other such things, he said not of himself, but that he introduced the person of somebody else, I know not who, who was suffering these things. Wherefore that passage in his epistle must be carefully considered and investigated, that their error may not lurk in any obscurity of his. Although, therefore, the apostle is here arguing broadly, and with great and lasting conflict maintaining grace against those who were boasting in the law, yet we do come upon a few matters which pertain to the matter in hand. On which subject he says: Because by the law there shall no flesh be justified in His sight. For by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God by the faith of Jesus Christ unto all them that believe. For there is no difference. For all have sinned and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus. Romans 3:20 And again: Where is boasting? It is excluded. By what law? of works? No; but by the law of faith. Therefore we conclude that a man is justified by faith without the works of the law. Romans 3:27 And again: For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but by the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. Because the law works wrath, for where no law is, there is no transgression. Romans 4:13, etc. And in another place: Moreover, the law entered that the offense might abound. But where sin abounded grace did much more abound. Romans 5:20 In still another place: For sin shall not have dominion over you, for you are not under law, but under grace. Romans 6:14 And again in another place: Do you not know, brethren (for I speak to them that know the law), that the law has dominion over a man so long as he lives? For the woman which is under a husband is joined to her husband by the law so long as he lives; but if her husband be dead, she is freed from the law of her husband. Romans 7:1-2 And a little after: Therefore, my brethren, you also have become dead to the law by the body of Christ, that you should belong to another, who has risen from the dead that we should bring forth fruit unto God. For when we were in the flesh the passions of sins which are by the law did work in our members to bring forth fruit unto death, but now we are delivered from the law of death in which we were held, so that we may serve in newness of spirit, and not in the oldness of the letter. With these and such like testimonies that teacher of the Gentiles showed with sufficient evidence that the law could not take away sin, but rather increased it, and that grace takes it away; since the law knew how to command, to which command weakness gives way, while grace knows to assist, whereby love is infused. And lest any one, on account of these testimonies, should reproach the law, and contend that it is evil, the apostle, seeing what might occur to those who ill understand it, himself proposed to himself the same question. What shall we say, then? said he. Is the law sin? Far from it. But I did not know sin except by the law. Romans 7:7 He had already said before, For by the law is the knowledge of sin. It is not, therefore, the taking away, but the knowledge of sin. 1.14. And from this point he now begins - and, it was on account of this that I undertook the consideration of these things - to introduce his own person, and to speak as if about himself; where the Pelagians will not have it that the apostle himself is to be understood, but say that he has transfigured another person into himself - that is, a man placed still under the law, not yet freed by grace. And here, indeed, they ought at least to concede that in the law no one is justified, as the same apostle says elsewhere; but that the law avails for the knowledge of sin, and for the transgression of the law itself, so that sin, being known and increased, grace may be sought for through faith. But they do not fear that those things should be understood concerning the apostle which he might also say concerning his past, but they fear those things which follow. For here he says: I had not known lust if the law had not said, You shall not covet. But the occasion being taken, sin wrought in me by the commandment all manner of lust. For without the law sin was dead. But I was alive without the law once, but when the commandment came, sin revived, and I died, and the commandment which was for life was found for me to be death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Therefore the law indeed is holy, and the commandment holy, just, and good. Was, then, that which is good made death unto me? By no means. But sin, that it might appear sin, worked death to me by that which is good, that the sinner or the sin might become by the commandment excessive. All these things, as I have said, the apostle can seem to have commemorated from his past life: so that from what he says, For I was alive without the law once, he may have wished his first age from infancy to be understood, before the years of reason; but in that he added, But when the commandment came, sin revived, but I died, he would fain show himself able to receive the commandment, but not to do it, and therefore a transgressor of the law. 1.27. But concerning that concupiscence of the flesh of which they speak, I believe that they are deceived, or that they deceive; for with this even he that is baptized must struggle with a pious mind, however carefully he presses forward, and is led by the Spirit of God. But although this is called sin, it is certainly so called not because it is sin, but because it is made by sin, as a writing is said to be some one's hand because the hand has written it. But they are sins which are unlawfully done, spoken, thought, according to the lust of the flesh, or to ignorance- things which, once done, keep their doers guilty if they are not forgiven. And this very concupiscence of the flesh is in such wise put away in baptism, that although it is inherited by all that are born, it in no respect hurts those that are born anew. And yet from these, if they carnally beget children, it is again derived; and again it will be hurtful to those that are born, unless by the same form it is remitted to them as born again, and remains in them in no way hindering the future life, because its guilt, derived by generation, has been put away by regeneration; and thus it is now no more sin, but is called so, whether because it became what it is by sin, or because it is stirred by the delight of sinning, although by the conquest of the delight of righteousness consent is not given to it. Nor is it on account of this, the guilt of which has already been taken away in the laver of regeneration, that the baptized say in their prayer, Forgive us our debts, as we also forgive our debtors; Matthew 6:12 but on account of sins which are committed, whether in consentings to it, when what is right is overcome by that which pleases, or when by ignorance evil is accepted as if it were good. And they are committed, whether by acting, or by speaking, or - and this is the easiest and the quickest - by thinking. From all which things what believer ever will boast that he has his heart pure? Or who will boast that he is pure from sin? Proverbs 20:9 Certainly that which follows in the prayer is said on account of concupiscence: Lead us not into temptation, but deliver us from evil. For every one, as it is written, is tempted when he is drawn away of his own concupiscence, and enticed; then, when concupiscence has conceived, it brings forth sin. James 1:14 1.40. They say, We confess that the grace of Christ is necessary to all, both to grown-up people and to infants; and we anathematize those who say that a child born of two baptized people ought not to be baptized. I know in what sense you say such things as these - not according to the Apostle Paul, but according to the heretic Pelagius;- to wit, that baptism is necessary for infants, not for the sake of the remission of sins, but only for the sake of the kingdom of heaven; for you give them outside the kingdom of heaven a place of salvation and life eternal, even if they have not been baptized. Nor do you regard what is written, Whosoever believes and is baptized shall be saved; but he who believes not shall be condemned. Mark 16:16 For which reason, in the Church of the Saviour, infants believe by means of other people, even as they have derived those sins which are remitted them in baptism from other people. Nor do you think thus, that they cannot have life who have been without the body and blood of Christ, although He said Himself, Unless you eat my flesh and drink my blood, you shall have no life in you. John 6:34 Or if you are forced by the words of the gospel to confess that infants departing from the body cannot have either life or salvation unless they have been baptized, ask why those who are not baptized are compelled to undergo the judgment of the second death, by the judgment of Him who condemns nobody undeservingly, and you will find what you do not want - original sin! 1.41. We condemn, says he, those who affirm that baptism does not do away all sins, because we know that full cleansing is conferred by these mysteries. We also say this; but you do not say that infants are also by those same mysteries freed from the bonds of their first birth and of their hateful descent. On which account it behooves you, like other heretics also, to be separated from the Church of Christ, which holds this of old time. 1.42. But now the manner in which he concludes the letter by saying, Let no one therefore seduce you, nor let the wicked deny that they think these things. But if they speak the truth, either let a hearing be given, or let those very bishops who now disagree with me condemn what I have above said that they hold with the Manicheans, as we condemn those things which they declare concerning us, and a full agreement shall be made; but if they will not, know that they are Manicheans, and abstain from their company;- this is rather to be despised than rebuked. For which of us hesitates to pronounce an anathema against the Manicheans, who say that from the good God neither proceed men, nor was ordained marriage, nor was given the law, which was ministered to the Hebrew people by Moses! But against the Pelagians also, not without reason, we pronounce an anathema, for that they are so hostile to God's grace, which comes through Jesus Christ our Lord, as to say that it is given not freely, but according to our merits, and thus grace is no more grace; Romans 11:6 and place so much in free will by which man is plunged into the abyss, as to say that by making good use of it man deserves grace - although no man can make good use of it except by grace, which is not repaid according to debt, but is given freely by God's mercy. And they so contend that infants are already saved, that they dare deny that they are to be saved by the Saviour. And holding and disseminating these execrable dogmas, they still over and above constantly demand a hearing, when, as condemned, they ought to repent. 2.2. The Manicheans say that the good God is not the Creator of all natures; the Pelagians that God is not the Purifier, the Saviour, the Deliverer of all ages among men. The catholic Church condemns both; as well maintaining God's creation against the Manicheans, that no nature may be denied to be framed by Him, as maintaining against the Pelagians that in all ages human nature must be sought after as ruined. The Manicheans rebuke the concupiscence of the flesh, not as if it were an accidental vice, but as if it were a nature bad from eternity; the Pelagians approve it as if it were no vice, but even a natural good. The catholic faith condemns both, saying to the Manicheans, It is not nature, but it is vice; saying to the Pelagians, It is not of the Father, but it is of the world; in order that both may allow it as an evil sickness to be cured - the former by ceasing to believe it, as it were, incurable, the latter by ceasing to proclaim it as laudable. The Manicheans deny that to a good man the beginning of evil came from free will; the Pelagians say that even a bad man has free will sufficiently to perform the good commandment. The catholic Church condemns both, saying to the former, God made man upright, Ecclesiastes 7:30 and saying to the latter, If the Son shall make you free, you shall be free indeed. John 8:36 The Manicheans say that the soul, as a particle of God, has sin by the commixture of an evil nature; the Pelagians say that the soul is upright, not indeed a particle, but a creature of God, and has not even in this corruptible life any sin. The catholic Church condemns both, saying to the Manicheans, Either make the tree good and its fruit good, or make the tree evil and its fruit evil, Matthew 12:33 which would not be said to man who cannot make his own nature, unless because sin is not nature, but vice; and saying to the Pelagians, If we say that we have no sin we deceive ourselves, and the truth is not in us. 1 John 1:8 In these diseases, opposed as they are to one another, the Manicheans and the Pelagians are at issue, with dissimilar will but with similar vanity, separated by different opinions, but close together by a perverse mind. |
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| 43. Augustine, Contra Academicos, 3.11-3.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 112 |
| 44. Augustine, Confessions, 7.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 282 |
| 45. Augustine, Contra Secundinum Manichaeum, 12, 19 (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, 117 |
| 46. Augustine, Sermons, None (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, 282 |
| 47. Augustine, Retractiones, 1.9.2, 1.9.4-1.9.6, 1.10.2, 1.11, 1.13, 1.26, 2.1, 2.24, 2.31, 2.42.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 110, 131, 150, 197, 207 |
| 48. Augustine, The City of God, 1, 10-12, 14-16, 2-9, 13 (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, 150 |
| 49. Augustine, De Vera Religione Liber Unus, 10.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 197 |
| 50. Augustine, On The Holy Trinity, 5.12, 13.3-13.5, 13.12, 13.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 21, 191 |
| 51. Augustine, De Spiritu Et Littera, 54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 290 |
52. Augustine, De Praedestinatione Sanctorum., 2.5 (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, 290 | 2.5. What, when we say, Your kingdom come, do we ask else, but that that should also come to us which we do not doubt will come to all saints? And therefore here also, what do they who are already holy pray for, save that they may persevere in that holiness which has been given them? For no otherwise will the kingdom of God come to them; which it is certain will come not to others, but to those who persevere to the end. |
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53. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.8-1.10, 1.64, 2.2, 2.11, 3.30-3.31 (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, 150, 157 | 1.8. When to the like purport he says: By man came death, by man also the resurrection of the dead, 1 Corinthians 15:21 in what other sense can the passage be understood than of the death of the body; for having in view the mention of this, he proceeded to speak of the resurrection of the body, and affirmed it in a most earnest and solemn discourse? In these words, addressed to the Corinthians: By man came death, and by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive, 1 Corinthians 15:21-22 - what other meaning is indeed conveyed than in the verse in which he says to the Romans, By one man sin entered into the world, and death by sin? Romans 5:12 Now they will have it, that the death here meant is the death, not of the body, but of the soul, on the pretence that another thing is spoken of to the Corinthians, where they are quite unable to understand the death of the soul, because the subject there treated is the resurrection of the body, which is the antithesis of the death of the body. The reason, moreover, why only death is here mentioned as caused by man, and not sin also, is because the point of the discourse is not about righteousness, which is the antithesis of sin, but about the resurrection of the body, which is contrasted with the death of the body. 1.9. You tell me in your letter, that they endeavour to twist into some new sense the passage of the apostle, in which he says: By one man sin entered into the world, and death by sin; Romans 5:12 yet you have not informed me what they suppose to be the meaning of these words. But so far as I have discovered from others, they think that the death which is here mentioned is not the death of the body, which they will not allow Adam to have deserved by his sin, but that of the soul, which takes place in actual sin; and that this actual sin has not been transmitted from the first man to other persons by natural descent, but by imitation. Hence, likewise, they refuse to believe that in infants original sin is remitted through baptism, for they contend that no such original sin exists at all in people by their birth. But if the apostle had wished to assert that sin entered into the world, not by natural descent, but by imitation, he would have mentioned as the first offender, not Adam indeed, but the devil, of whom it is written, 1 John 3:8 that he sins from the beginning; of whom also we read in the Book of Wisdom: Nevertheless through the devil's envy death entered into the world. Wisdom 2:24 Now, forasmuch as this death came upon men from the devil, not because they were propagated by him, but because they imitated his example, it is immediately added: And they that do hold of his side do imitate him. Wisdom 2:25 Accordingly, the apostle, when mentioning sin and death together, which had passed by natural descent from one upon all men, set him down as the introducer thereof from whom the propagation of the human race took its beginning. 1.10. No doubt all they imitate Adam who by disobedience transgress the commandment of God; but he is one thing as an example to those who sin because they choose; and another thing as the progenitor of all who are born with sin. All His saints, also, imitate Christ in the pursuit of righteousness; whence the same apostle, whom we have already quoted, says: Be imitators of me, as I am also of Christ. 1 Corinthians 11:1 But besides this imitation, His grace works within us our illumination and justification, by that operation concerning which the same preacher of His [name] says: Neither is he that plants anything, nor he that waters, but God that gives the increase. 1 Corinthians 3:7 For by this grace He engrafts into His body even baptized infants, who certainly have not yet become able to imitate any one. As therefore He, in whom all are made alive, besides offering Himself as an example of righteousness to those who imitate Him, gives also to those who believe in Him the hidden grace of His Spirit, which He secretly infuses even into infants; so likewise he, in whom all die, besides being an example for imitation to those who wilfully transgress the commandment of the Lord, depraved also in his own person all who come of his stock by the hidden corruption of his own carnal concupiscence. It is entirely on this account, and for no other reason, that the apostle says: By one man sin entered into the world, and death by sin, and so passed upon all men; in which all have sinned. Romans 5:12 Now if I were to say this, they would raise an objection, and loudly insist that I was incorrect both in expression and sense; for they would perceive no sense in these words when spoken by an ordinary man, except that sense which they refuse to see in the apostle. Since, however, these are the words of him to whose authority and doctrine they submit, they charge us with slowness of understanding, while they endeavour to wrest to some unintelligible sense words which were written in a clear and obvious purport. By one man, says he, sin entered into the world, and death by sin. This indicates propagation, not imitation; for if imitation were meant, he would have said, By the devil. But as no one doubts, he refers to that first man who is called Adam: And so, says he, it passed upon all men. 1.64. You see how great a difference there is among those whom I have been opposing at such length and persistency in this work - one of whom has written the book which contains the points I have refuted to the best of my ability. You see as I was saying, the important difference existing between such of them as maintain that infants are absolutely pure and free from all sin, whether original or actual; and those who suppose that so soon as born infants have contracted actual sins of their own, from which they need cleansing by baptism. The latter class, indeed, by examining the Scriptures, and considering the authority of the whole Church as well as the form of the sacrament itself, have clearly seen that by baptism remission of sins accrues to infants; but they are either unwilling or unable to allow that the sin which infants have is original sin. The former class, however, have clearly seen (as they easily might) that in the very nature of man, which is open to the consideration of all men, the tender age of which we speak could not possibly commit any sin whatever in its own proper conduct; but, to avoid acknowledging original sin, they assert that there is no sin at all in infants. Now in the truths which they thus severally maintain, it so happens that they first of all mutually agree with each other, and subsequently differ from us in material aspect. For if the one party concede to the other that remission of sins takes place in all infants which are baptized, while the other concedes to their opponents that infants (as infant nature itself in its silence loudly proclaims) have as yet contracted no sin in their own living, then both sides must agree in conceding to us, that nothing remains but original sin, which can be remitted in baptism to infants. 2.2. A solution is extremely necessary of this question about a human life unassailed by any deception or preoccupation of sin, in consequence even of our daily prayers. For there are some persons who presume so much upon the free determination of the human will, as to suppose that it need not sin, and that we require no divine assistance - attributing to our nature, once for all, this determination of free will. An inevitable consequence of this is, that we ought not to pray not to enter into temptation,- that is, not to be overcome of temptation, either when it deceives and surprises us in our ignorance, or when it presses and importunes us in our weakness. Now how hurtful, and how pernicious and contrary to our salvation in Christ, and how violently adverse to the religion itself in which we are instructed, and to the piety whereby we worship God, it cannot but be for us not to beseech the Lord for the attainment of such a benefit, but be rather led to think that petition of the Lord's Prayer, Lead us not into temptation, Matthew 6:13 a vain and useless insertion - it is beyond my ability to express in words. 2.11. In vain, then, do some of them argue: If a sinner begets a sinner, so that the guilt of original sin must be done away in his infant son by his receiving baptism, in like manner ought a righteous man to beget a righteous son. Just as if a man begot children in the flesh by reason of his righteousness, and not because he is moved thereto by the concupiscence which is in his members, and the law of sin is applied by the law of his mind to the purpose of procreation. His begetting children, therefore, shows that he still retains the old nature among the children of this world; it does not arise from the fact of his promotion to newness of life among the children of God. For the children of this world beget and are begotten. Luke 20:34 Hence also what is born of them is like them; for that which is born of the flesh is flesh. John 3:6 Only the children of God, however, are righteous; but in so far as they are the children of God, they do not carnally beget, because it is of the Spirit, and not of the flesh, that they are themselves begotten. But as many of them as become parents, beget children from the circumstance that they have not yet put off the entire remains of their old nature in exchange for the perfect renovation which awaits them. It follows, therefore, that every son who is born in this old and infirm condition of his father's nature, must needs himself partake of the same old and infirm condition. In order, then, that he may be begotten again, he must also himself be renewed by the Spirit through the remission of sin; and if this change does not take place in him, his righteous father will be of no use to him. For it is by the Spirit that he is righteous, but it is not by the Spirit that he begot his son. On the other hand, if this change does accrue to him, he will not be damaged by an unrighteous father: for it is by the grace of the Spirit that he has passed into the hope of the eternal newness; whereas it is owing to his carnal mind that his father has wholly remained in the old nature. |
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| 54. Jerome, Letters, 50 (5th cent. CE - 5th cent. CE) Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 157 |
| 55. Augustine, Letters, 71.1, 138.5, 166.10, 166.16-166.17, 173.2, 173.10, 175.6, 176.3, 179.7, 184.3, 186.5 (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, 207, 229, 231, 245 |
| 56. Augustine, De Animae Quantitate, 24, 76, 2 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 112 |
| 57. New Testament, Chapter, 7.23, 9.11-9.15, 9.20-9.23, 11.29 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 172, 191, 245, 286, 288, 292 |
| 58. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 117 |
| 59. Pelagius, Commentarii Romanos, 5 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 157 |
| 60. Origen, Commentariorum Romanos, 5.5, 5.9 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 76 |
| 61. Tertullian, Apologeticus Adversus Gentes, 22 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60 |
| 62. Origen, Contra Celsus, 1.66, 4.82, 6.57 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 76 |
| 63. Cyprian, Opuscala, 2.2, 3.25, 7.8, 10.14, 10.17 Tagged with subjects: •sin, hereditary transmission Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 79 |
| 64. Augustine, Quaestiones Expositae Contra Paganos Vi, 10, 15, 19-20, 33 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 131 |
| 65. Augustine, Epistula Ad Catholicos Contra Donatistas, 23, 34, 39, 52 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 131 |
| 66. Augustine, Contra Fortunatum Manichaeum, 16, 18-22, 17 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 172 |
| 67. Epistulae Ad Galatas Expositio, In Iohannis Evangelium Tractatus, 53.5-53.11 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245 |
