(Augustine, Enchiridion. part 7) [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 kind of works are _both_ essential to salvation. The best text is that of Joseph Zycha in CSEL, Vol. 41, pp. 35-97; but see also Migne, PL, 40, c. 197-230. There is an English translation by C.L. Cornish in A Library of Fathers of the Holy Catholic Church; Seventeen Short Treatises, pp. 37-84. [143] Gal. 5:6. [144] James 2:17. [145] James 2:14. [146] 1 Cor. 3:15. [147] 1 Cor. 6:9, 10. [148] 1 Cor. 3:11, 12. [149] 1 Cor. 3:11-15. [150] Ecclus. 27:5. [151] Cf. 1 Cor. 7:32, 33 [152] See above, XVIII, 67. [153] Matt. 25:34, 41. [154] Ecclus. 15:20. [155] John 3:5. [156] Matt. 6:9-12. [157] Cf. Luke 11 :41. [158] This is a close approximation of the medieval lists of "The Seven Works of Mercy." Cf. J.T. McNeill, A History of the Cure of Souls, pp. 155, 161. (Harper & Brothers, 1951, New York.) [159] Matt. 5:44. [160] John 14:6. [161] Matt. 6:14, 15. [162] Luke 11:37-41. [163] Acts 15:9. [164] Titus 1:15. [165] Ecclus. 30:24 (Vulgate). [166] Rom. 5:16. [167] Rom. 5:8. [168] Luke 10:27. [169] Luke 11:42. [170] Matt. 23:26. [171] Ps. 10:6 (Vulgate). [172] Ps. 58:11 (Vulgate); cf. Ps. 59:10 (R.S.V.). [173] 1 Cor. 7:5 (mixed text). [174] 1 Cor. 6:1. [175] 1 Cor. 6:4-6. [176] 1 Cor. 6:7a. [177] 1 Cor. 6:7b. [178] Matt. 5:40. [179] Luke 6:30. [180] James 3:2 (Vulgate). [181] Matt. 5:22, 23. [182] Gal. 4:11 (Vulgate). [183] Ps. 10:3 (Vulgate). [184] Isa. 5:7 (LXX). [185] Gen. 18:20 (Vulgate with one change). [186] For example, Contra Faust., XXII, 78; De pecc. meritis et remissione, I, xxxix, 70; ibid., II, xxii, 26; Quaest. in Heptateuch, 4:24; De libero arbitrio, 3:18, 55; De div. quaest., 83:26; De natura et gratia, 67:81; Contra duas ep. Pelag., I:3, 7; I:13:27. [187] Ps. 27:1. [188] 2 Tim. 2:25 (mixed text). [189] Cf. Luke 22:61. [190] Cf. John 20:22, 23. [191] This libellus is included in Augustine's Sermons (LXXI, PL, 38, col. 445-467), to which Possidius gave the title De blasphemia in Spiritum Sanctum. English translation in N-PNF, 1st Series, Vol. VI, Sermon XXI, pp. 318-332. [192] Sicut semina quae concepta non fuerint. [193] Jerome, Epistle to Vitalis, Ep. LXXII, 2; PL, 22, 674. Augustine also refers to similar phenomena in The City of God, XVI. viii, 2. [194] Gal. 5:17. [195] 1 Cor. 15:40. [196] 1 Cor. 15:50. [197] 1 Cor. 15:44. [198] Rev. 2:11; 20:6, 14. [199] Ps. 100:1 (Vulgate); cf. Ps. 101:1 (R.S.V.). [200] Matt. 11:21. [201] This is one of the rare instances in which a textual variant in Augustine's text affects a basic issue in the interpretation of his doctrine. All but one of the major old editions, up to and including Migne, here read: Nec utique deus injuste noluit salvos fiere eum possent salvi esse SI VELLENT (if _they_ willed it). This would mean the attribution of a decisive role in human salvation to the human will and would thus stand out in bold relief from his general stress in the rest of the Enchiridion and elsewhere on the primacy and even irresistibility of grace. The Jansenist edition of Augustine, by Arnauld in 1648, read SI VELLET (if _He_ willed it) and the reading became the subject of acrimonious controversy between the Jansenists and the Molinists. The Maurist edition reads si vellet, on the strength of much additional MS. evidence that had not been available up to that time. In modern times, the si vellet reading has come to have the overwhelming support of the critical editors, although Riviere still reads si vellent. Cf. Scheel, 76-77 (See Bibl.); Riviere, 402-403; J.G. Krabinger, S. Aurelii Augustini Enchiridion (Tubingen, 1861 ), p. 116; Faure-Passaglia, S. Aurelii Augustini Enchiridion (Naples, 1847), p. 178; and H. Hurter, Sanctorum Patrum opuscula selecta (Innsbruck, 1895), p. 123. [202] Cf. Ps. 113:11 (a mixed text; composed inexactly from Ps. 115:3 and Ps. 135:6; an interesting instance of Augustine's sense of liberty with the texts of Scripture. Here he is doubtless quoting from memory). [203] 1 Tim. 2:4. [204] Matt. 23:37. [205] Rom. 9:18. [206] Rom. 9:11, 12. [207] Cf. Mal. 1:2, 3 and Rom. 9:13. [208] Rom. 9:14. [209] Rom. 9:15. [210] Rom. 9:15; see above, IX, 32. [211] Eph. 2:3. [212] Rom. 9:16. [213] 1 Cor. 1 :31; cf. Jer. 9:24. The _religious_ intention of Augustine's emphasis upon divine sovereignty and predestination is never so much to account for the doom of the wicked as to underscore the sheer and wonderful gratuity of salvation. [214] Rom. 9:17; cf. Ex. 9:16. [215] Rom. 9:19. [216] Rom. 9:20, 21. [217] 1 Cor. 1:31. [218] Ps. 110:2 (Vulgate). [219] Matt. 16:23. [220] Acts 21:10-12. [221] 1 Tim. 2:4. [222] John 1:9. [223] 1 Tim. 2:1. [224] 1 Tim. 2:2. [225] 1 Tim. 2:3. [226] 1 Tim. 2:4. [227] Luke 11:42. [228] Ps. 135:6. [229] Another example of Augustine's wordplay. Man's original capacities included both the power not to sin and the power to sin (posse non peccare et posse peccare). In Adam's original sin, man lost the posse non peccare (the power not to sin) and retained the posse peccare (the power to sin) -- which he continues to exercise. In the fulfillment of grace, man will have the posse peccare taken away and receive the highest of all, the power not to be able to sin, non posse peccare. Cf. On Correction and Grace XXXIII. [230] Again, a wordplay between posset non mori and non possit mori. [231] Prov. 8:35 (LXX). [232] Rom. 6:23. [233] Cf. John 1:16. [234] Rom. 9:21. [235] 1 Tim. 2:5 (mixed text). [236] Rom. 14:10; I1 Cor. 5:10. [237] Cf. Ps. 77:9. [238] Rom. 9:23. [239] Matt. 25:46. [240] Cf. Ps. 31:19. [241] Note the artificial return to the triadic scheme of the treatise: faith, hope, and love. [242] Jer. 17:5. [243] Matt. 6:9, 10. [244] Matt. 6:11-13. [245] Luke 11:2-4. [246] Matt. 7:7. [247] Another wordplay on cupiditas and caritas. [248] An interesting resemblance here to Freud's description of the Id, the primal core of our unconscious life. [249] Rom. 3:20. [250] 2 Peter 2:19. [251] Rom. 5:20. [252] Compare the psychological notion of the effect of external moral pressures and their power to arouse guilt feelings, as in Freud's notion of "superego." [253] Gal. 5:17. [254] Wis. 11:21 (Vulgate). [255] Cf. John 1:17. [256] John 3:8. [257] Rom. 14:9. [258] Cf. Ps. 88:5. [259] 1 Tim. 1:5. [260] Matt. 22:40. [261] 1 Tim. 1:5. [262] 1 John 4:16. [263] Ex. 20:14; Matt. 5:27; etc. [264] 1 Cor. 7:1. [265] 1 Cor. 4:5. [266] Minuitur autem cupiditas caritate crescente. [267] John 15:23. End of Confessions & Enchiridion (...end, Enchiridion) ---------------------------------------------------- file: /pub/resources/text/ipb-e/epl-01: agenc-07.txt .
