confessions and enchiridion [228]
of Perseverance, 41; On the Soul and Its Origin, 16; and even the Enchiridion, XXIV, 97. But he never drew from this deterministic emphasis the conclusion that man is unfree and everywhere roundly rejects the not illogical corollary of his theonomism, that man's will counts for little or nothing except as passive agent of God's will. He insists on responsibility on man's part in responding to the initiatives of grace. For this emphasis, which is characteristically directed to the faithful themselves, see On the Psalms, LXVIII, 7-8; On the Gospel of John, Tractate, 53:6-8; and even his severest anti-Pelagian tracts: On Grace and Free Will, 6- 8, 10, 31 and On Admonition and Grace, 2-8. [60] Ps. 58:11 (Vulgate). [61] Ps. 23:6. [62] Cf. Matt. 5:44. [63] The theme that he had explored in Confessions, Bks. I-IX. See especially Bk. V, Chs. X, XIII; Bk. VII, Ch. VIII; Bk. IX, Ch. I. [64] Cf. Ps. 90:9. [65] Job 14:1. [66] John 3:36. [67] Eph. 2:3. [68] Rom. 5:9, 10. [69] Rom. 8:14. [70] John 1:14. [71] Rom. 3:20. [72] Epistle CXXXVII, written in 412 in reply to a list of queries sent to Augustine by the proconsul of Africa. [73] John 1:1. [74] Phil. 2:6, 7. [75] These metaphors for contrasting the "two natures" of Jesus Christ were favorite figures of speech in Augustine's Christological thought. Cf. On the Gospel of John, Tractate 78; On the Trinity, I, 7; II, 2; IV, 19-20; VII, 3; New Testament Sermons, 76, 14. [76] Luke 1:28-30. [77] John 1:14. [78] Luke 1:35. [79] Matt. 1:20. [80] Rom. 1:3. [81] Rom. 8:3. [82] Cf. Hos. 4:8. [83] I1 Cor. 5:20, 21. [84] Virgil, Aeneid, II, 1, 20. [85] Num. 21:7 (LXX). [86] Matt. 2:20. [87] Ex. 32:4. [88] Rom. 5:12. [89] Deut. 5:9. [90] Ezek. 18:2. [91] Ps. 51:5. [92] 1 Tim. 2:5. [93] Matt. 3:13. [94] Luke 3:4; Isa. 40:3. [95] Ps. 2:7; Heb. 5:5; cf. Mark 1:9-11. [96] Rom. 5:16. [97] Rom. 5:18. [98] Rom. 6:1. [99] Rom. 5:20. [100] Rom. 6:2. [101] Rom. 6:3. [102] Rom. 6:4-11. [103] Gal. 5:24. [104] Col. 3:1-3. [105] Col. 3:4. [106] John 5:29. [107] Ps. 54:1. [108] Cf. Matt. 25:32, 33. [109] Ps. 43:1. [110] Reading the classical Latin form poscebat (as in Scheel and PL) for the late form poxebat (as in Riviere and many old MSS.). [111] Cf. Ps. 113:3. [112] Here reading unum deum (with Riviere and PL) against deum (in Scheel). [113] A hyperbolic expression referring to "the saints." Augustine's Scriptural backing for such an unusual phrase is Ps. 82:6 and John 10:34f. But note the firm distinction between ex diis quos facit and non factus Deus. [114] 1 Cor. 6:19. [115] 1 Cor. 6:15. [116] Col. 1:18. [117] John 2:19. [118] 2 Peter 2:4 (Old Latin). [119] Heb. 1:13. [120] Ps. 148:2 (LXX). [121] Col. 1:16. [122] Zech. 1:9. [123] Matt. 1:20. [124] Gen. 18:4; 19:2. [125] Gen. 32:24. [126] Rom. 8:31, 32. [127] Cf. Eph. 1:10. [128] Col. 1:19, 20. [129] Cf. 1 Cor. 13:9, 12 [130] Cf. Luke 20:36. [131] 1 Cor. 13:12. [132] Cf. Luke 15:24. [133] Rom. 8:14. [134] 1 John 1:8. [135] In actione poenitentiae; cf. Luther's similar conception of poenitentiam agite in the 95 Theses and in De poenitentia. [136] Ps. 51:17. [137] Ps. 38:9. [138] I1 Cor. 1:22. [139] Ecclus. 40:1 (Vulgate). [140] 1 Cor. 11:31, 32. [141] This chapter supplies an important clue to the date of the Enchiridion and an interesting side light on Augustine's inclination to re-use "good material." In his treatise on The Eight Questions of Dulcitius (De octo Dulcitii quaestionibus), 1: 10-13, Augustine quotes this entire chapter as a part of his answer to the question whether those who sin after baptism are ever delivered from hell. The date of the De octo is 422 or, possibly, 423; thus we have a terminus ad quem for the date of the Enchiridion. Still the best text of De octo is Migne, PL, 40, c. 147-170, and the best English translation is in Deferrari, St. Augustine: Treatises on Various Subjects (The Fathers of the Church, New York, 1952), pp. 427-466. [142] A short treatise, written in 413, in which Augustine seeks to combine the Pauline and Jacobite emphases by analyzing what kind of faith and what