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August 31, 2012

Introduction to The Quotable Augustine (edited by Dave Armstrong)

[link back to the main book page]
This book will be roughly along the sames lines as my previous quotations books: The Quotable Newman (Sophia Institute Press, 2012) and The Quotable Wesley (Lulu, 2012): with an overwhelming emphasis on theology and exegesis, and much less (if any at all) on spirituality, philosophy, ethics, liturgy, politics, aesthetics or other areas.

That narrows down the already quite daunting task of selection and collection. I'm interested in St. Augustine's theological views and analysis along those lines, and passing these views along to the reader, with the best, most pithy and descriptive quotes I can find.

Not infrequently (to give a “warning”) the citations are not so much “quotable” as they are a documentation of the theological views of St. Augustine: much like works of systematic theology cite various Scriptures in order to establish specific theological tenets. In this sense, the book might function as a handy reference source for those who want to know what Augustine believed on a given topic: with full documentation and the absence of sometimes annoying footnotes.

The difference between this work and my two quotations books mentioned above, however, is its focus on "distinctively Catholic" elements in Augustine's writings (thus adding a certain “polemical” or “apologetic” aspect to this volume).

Our esteemed Protestant brethren (especially Reformed Protestants, or Calvinists) widely and continually assert that St. Augustine's views were closer to theirs than to the present-day Catholic Church. This has become a very widely circulated “historical myth”: repeated so often that it is scarcely questioned (let alone investigated) at all in those circles.

In this they follow the founders of their denominational and theological traditions: Martin Luther and John Calvin; though the “allegiance” of these two men to Augustine – closely examined – is ultimately mixed and highly selective: a “mixed record” at best.

With all due respect, I submit that this (Augustine as a “proto-Protestant”) is simply not true, and this book will demonstrate that with hundreds of citations dealing with St. Augustine’s advocacy of positions that Protestants (most or virtually all) expressly reject, or (conversely) detailing his rejection of views that they espouse. The emphasis (speaking generally of the collection as a whole) is broadly on historic or traditional Protestant views and positions that they mostly (almost universally) reject.

Sometimes, however, the “polemical” or “oppositional” relevance of a category has more limited application. For example, several soteriological topics are particularly (though not exclusively) meant to be counter-evidences to Calvinist positions (whereas they wouldn’t be in opposition to Arminian or Wesleyan Protestants). For example:

Apostasy (Falling Away from the Faith or Salvation)
Grace, Irresistible (Falsity of)
Hardening of the Heart
Synergy: Cooperation with God’s Grace as “Co-Laborers”
Total Depravity (Falsity of); Human Nature

Other topics are cited with opposition to “heterodox” skepticism mostly in mind:

Hell (Eternal Punishment)
Jonah and the Whale
Miracles
Scripture: Inerrant and Infallible
Scripture: Inspiration of

A sub-theme of the same opposition to theological liberalism has to do with the doctrine of God: presently being corrupted in many quarters by the sadly fashionable heretical scourges of “open theism” and “process theology”:

Free Will and God’s Foreknowledge
God: Impeccability of (Impossibility of Sinning)
God: Omniscience of
God: Outside of Time
God, Providence of
God: Sustainer of Creation
Jesus Christ: Supposed “Ignorance” of Certain Matters

The previous two groups of topics are areas where Catholics and evangelical or Reformed Protestants can heartily agree, for the most part, over against those who have chosen to reject doctrines held in common by Catholics, Protestants, and Orthodox as well. Othodox Catholics hold these views (hence their relevance to this book), but not by themselves.

Lastly, there are a few topics of particular relevance to our Eastern Orthodox brethren: “Holy Spirit: Procession of (Filioque Dispute)” (where arguably it is simply a semantic misunderstanding with no essential disagreement), and “Theosis; Divinization” (where St. Augustine and Catholics agree -- since this is an explicitly biblical motif --, though this is seemingly not very widely realized by many Orthodox).

Quotations are drawn from 42 separate works of St. Augustine, as well as collections of his letters and sermons, and arranged alphabetically under 157 topics. The translations used are all in the public domain (dating from the 19th century), and freely available online.

As was my custom with earlier such books, the quotations are also arranged chronologically within topics, insofar as that can be determined. This helps to clarify any development or even the rare change in Augustine’s views.

I utilized the dates that appeared in Fitzgerald’s Augustine Through the Ages: An Encyclopedia (a 1999 work mentioned in the bibliography). In instances where a book took many years to complete (e.g., City of God; dated 413-427), I used the earliest listed date, for the purpose of chronology.

These dates (as well as abbreviations used) appear in the initial bibliography, but not in the collection of quotations. The only dates listed under quotations are those of letters, or epistles, for obvious reasons.

My own input is kept to an absolute minimum: confined to an occasional bracketed clarification (usually in a contextual matter) or briefly stated fact considered to be crucial to understanding some aspect of the quotation.

This book is devoted to St. Augustine, not the irrelevant opinions of a lay apologist and non-scholar. His words speak loudly for themselves. My contribution consists in the collection and topical and chronological arrangement of, the great father’s thoughts. It was my joy and privilege to do so, and to help pass along a "capsulized version" of his wonderful theology and writing to readers.

Some bias of my own orthodox Catholicism will likely be evident in the collection, but this can hardly be considered all that improper, given the stated emphasis of this work.

*****

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Published on August 31, 2012 17:58

August 10, 2012

Censorship Only Proves Cowardice (Nefarious Anti-Catholic Tactics)

This post is simply a link to my earlier paper that was in response to a post directed towards one of my old papers, on the anti-Catholic site Triablogue: in order that the link to my paper that was deleted there can be restored. :-)

It's been about thirteen hours now since I tried to post some additional comments in the thread. They're still not up, but they can be read on the website of my opponent.

You gotta give these guys points for chutzpah in their unabashed intellectual cowardice:

1) Jason Engwer re-posted his paper from ten years ago without mentioning that it was a reply to my paper. I'm never named and am only referred to as "a Roman Catholic apologist." This is a game many anti-Catholic sites have played for some time now, so that they can avoid being found in a Google search. They almost never inform me that any writing of mine is being critiqued on their sites. Fortunately, my opponent in the present debate mentioned my name (the big naughty no-no), thus allowing me to locate the post. :-)

2) Furthermore, he neglected to mention that I responded at length not only to this paper at the time, but also his follow-up paper.

3) Now it appears likely that Triablogue is censoring my latest comments on the thread (which it has often done in the past), to make it look like I have no further replies to several vigorously argued posts from my opponent, and that he emerged triumphant by default, due to my apparent silence. Once this is seen, my posts may go up, just so I can be contradicted. :-) We'll see! I have not stated that it is certain that censorship is taking place. But, you know the saying: " it it walks like a duck, smells like a duck . . . " And this site has a notorious track record of cowardly censorship, so I may be excused for suspecting it again, after two comments of mine have not yet appeared in 13 hours.

4) Triablogue also removed the link to my latest paper at the bottom under "Links to this post."

5) Moreover, Bishop "Dr." (?) James White has broken his sacred code of silence concerning me, by posting a snide little post that merely links to Jason's; entitled, "Excellent Thoughts on How You Can Manufacture Evidence of 'Primacy' By Selective Citation." He shows himself, therefore (and not for the first time, by a long shot), a coward, by blasting someone without (again!) mentioning their name, in linking to the paper that did the same thing. And his site has never allowed comments. Dialogue and debate on the Internet is not Mr. White's forte. He avoids it like the plague. On several occasions when I ventured into his chat room I was promptly banned.

Stay tuned!

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Published on August 10, 2012 20:58

August 9, 2012

Ecumenism and Catholic Social Teaching and Their Relationship to True Catholic Doctrine: Some Reflections

Drawn from my comments on a vigorous Facebook thread:
We can amiably discuss differences, but we also should come together where we have common ground, in order to be light and hope to the dying civilization all around us.

The Church is ecumenical while remaining dogmatic. Nothing has changed: only the willingness to see common ground where it exists.

What is it about ecumenism that makes people go ballistic and become irrational? It's as if there is no such thing as ecumenism: as if any attempt towards it at all must be liberal indifferentism.

Can we talk sensibly and intelligently about ecumenism without fighting straw men and resorting to broad brush stereotypes? Or do we reject ecumenism altogether (the tunnel vision "traditionalist" position), as if that is possible, given the Mind on the question of Holy Mother Church?

* * *

The mystery of predestination in all its intricate complexities (the posted article had to do with Calvinism) is so deep that the Church has not still resolved the disputes between Thomism and Molinism, and fully allows both positions (I'm a Molinist, myself): a clear indication that not everything about predestination is fully understood.

Protestants online are forever fighting about predestination and eternal security. All the while souls are going to hell and our world is going to pot, while Christians fight (in the worst sense of that word) tooth and nail.

Many Calvinists (especially the ones who are also anti-Catholics) also think Arminians are either not Christians, or if so, very lousy ones. The whole discussion is a big time-waster, in my opinion. I've debated predestination issues, like I've debated everything else (including with fellow Catholics [Thomists]), but I refuse to make it the most important issue in the history of the world. And that is the problem in many circles of Protestantism. They are obsessed with predestination. I think we should all be obsessed (if about anything) over how to save souls and transform our pro-death culture.

There is respectful discussion and there is destructive civil war. The latter helps no one but the devil and his cause. The former helps a lot of people determine where the truth lies.

I have respect for Calvinism in many ways, and am delighted to have several Calvinist friends. There are excesses in practice and demeanor, but that is true of all groups. I agree that anti-Calvinist bilge is often quite ridiculous and extreme. I've always tried to avoid that, while vigorously disagreeing on theological points. I even have a post where I defend John Calvin against ridiculous personal charges.
* * *

Human beings are simply given to extremes. That is the problem so often. Reject one extreme and go to the opposite extreme . . . throw the baby out with the bathwater. Because the liberals believe in indifferentism, therefore there is no possible legitimate ecumenism at all, etc. (so the false logic runs . . .).

This particular discussion in the original post seemed right-minded: "yeah, we disagree on this but we can work together in missions . . . " That is exactly the right emphasis: don't major on abstract and ultimately mysterious issues (predestination and the relation of God's sovereignty and our free will: perhaps the most difficult issue in all of theology), but rather, come together on concrete issues such as how to better follow Christ in our day-to-day lives and how to proclaim His gospel message so that others can also come to Him and to salvation.

That's how Protestants should view it. We Catholics also add the supreme importance of the Church, the [seven] sacraments, and apostolic tradition.

* * *
We can agree that pro-life, etc. is a good cause, and spreading the gospel and message of the fullness of Catholicism is also obviously a good cause and imperative.

Different people can be devoted to different things: since both broad goals are good and necessary. Hence my own emphasis (and my calling) is in spreading the Catholic Message. The next person may be devoted to pro-life. No one person can do everything that needs to be done.

What we can all do is refuse to pit these things against each other: social aspects of our faith and theological / spiritual ones. We don't preach and ignore our society altogether, and we don't get into all social action and neglect the faith. We accept both, and say both are good and necessary. And when we do the social stuff, we can fight alongside Protestant brethren: work together in those areas where we agree over against secularism and paganism and immorality.

I can try to reach Protestants and/or nominal or compromised Catholics (as I do all the time) with various Catholic truths. But I can still work side-by-side with them to fight societal evils, while we are not in full agreement.
But of course if Christians are always fighting each other, and even despising and reading others out of the faith altogether, then we will hardly work together to accomplish anything. That's the devil's victory of dividing and conquering.

Anti-Catholic Baptist apologist James White was once involved in Operation Rescue as I was (blocking of abortion death camp doors to save lives). He ceased being involved when they did a Catholic prayer one day. That is a prime example of bigotry preventing working together on issues where we fully agree. He could sit with the evil "papists" but he couldn't bear an actual prayer made by them. That was the final straw . . .

Let me say this again for the umpteenth time, as I have for 21 years now:

APOLOGETICS AND ECUMENISM ARE COMPLEMENTARY, NOT CONTRADICTORY

I do both. Catholics are required to do both, per the great emphasis on ecumenism over the past 50 years. It's a good emphasis, and it is not rendered null and void because liberal indifferentists ran with that ball and distorted it for their own nefarious ends.

Many souls go to hell precisely because the world is in such a mess. The more immorality is sanctioned by governments, the more people go down that road and lose their souls. Therefore, the social fight and "theological / spiritual fight" ultimately converge. To fight for Catholic and Christian truth in the public sphere is to help save more souls (indirectly but most definitely).

Certainly this is what Catholic social teaching holds. Jesus is Lord of all of life. Reformed Protestants also place a good and worthy emphasis on that last clause. I know, because I learned it from their circles when I was an Arminian Protestant.

Therefore, to try to separate the two, as if we should overwhelmingly concentrate on one at the expense of the other, is also helping to do the devil's bidding, because he knows that a pagan / immoral society is exactly what is conducive to more souls ending up in hell with him.

I don't think anyone would disagree that the theological / spiritual is primary and ultimate and underpins the other, but the way some argue this issue unnecessarily pits one against the other. And folks broadly termed "anti-ecumenical" routinely do this.

I contend that both are important, and that ecumenism shouldn't be run down. It is a high emphasis in the Church as well. No one could read recent ecumenical encyclicals or Vatican II documents and not know this. That said, we still are called to share the fullness of our Catholic faith with Protestants or try to persuade them of our position.
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Published on August 09, 2012 10:03

August 8, 2012

Failed Protestant Attempts to Tear Down St. Peter and His Papal Authority at the Expense of St. Paul, and My Reply

One of my better-known articles / papers is my piece, 50 New Testament Proofs for Petrine Primacy and the Papacy, which was part of my first book, A Biblical Defense of Catholicism (2001), and published in The Catholic Answer in Jan / Feb. 1997, right before I put up my website.

Lo and behold, an anti-Catholic Protestant apologist named Jason Engwer, wrote, back in 2002, a turn-the-tables rhetorical reply to my piece, which he called, "51 New Testament Proofs for Pauline Primacy and the Papacy." I refuted that, and he made another counter-reply, which I rebutted also.

Apparently his paper was no longer online, and someone made a request for him to re-post it (which he did). Here is his current explanation about what he was trying to accomplish:

I wrote it in response to a Roman Catholic apologist's list of 50 alleged Biblical proofs of a Petrine papacy. Some of the items in my list are meant to parallel items in that Catholic's list. For example, he cited the performance of a miracle through Peter's shadow (Acts 5:15) as evidence of Petrine primacy. I paralleled that with a citation of Acts 19:11-12 as evidence of Pauline primacy. I don't actually think a Pauline papacy is implied by Acts 19 or any other passage I cite below. What I was doing was demonstrating how the same sort of bad reasoning that Catholics often apply to Peter can be cited to justify similar conclusions about other Biblical figures, like Paul.

Catholics can't object to my list by pointing to post-Biblical evidence for a Petrine papacy, since the issue under discussion is whether the Biblical evidence supports a papacy. Nobody denies that a Petrine papacy eventually developed in Rome. The question in this context is whether that papacy was just a later development or is a teaching of the scriptures as well.

Amidst the usual worthless anti-Catholic bilge in the comments for Jason's paper, the guy who requested him to post it (a former Catholic, just for the record) made some remarks: a few of which I will reply to, as sort of a fun continuation of the spirit of my two rebuttals. He gushed in rapt admiration:

Jason, this article is a CLASSIC (!!!!!). Thanks for posting it again. In my opinion, your Biblical argument for Pauline Papacy is SOOOOOO much stronger than Catholic Biblical arguments for Petrine Papacy. You BEAT them (not merely match them) at their own sophistical game.

* * *
I then made my reply:
Jason, no doubt by a mere inadvertent oversight (seeing that he was kind enough to also keep my name anonymous), neglected to mention that I responded at great length not only to this paper of his, but also to his follow-up effort. For any who care to read both sides of a dispute (I know that that is sort of a quaint outdated custom these days), here they are [link / link]:

Suffice it to say that Jason's was a failed effort. He didn't prove at all what he set out to prove, and Petrine primacy, as indicated in the Bible, is as strong as ever, with the Pauline data not undermining it one bit: neither in point of fact nor in terms of turning-the-tables rhetoric, counter-analogy, or reductio ad absurdum (as in Jason's paper).

So, here are some things I would add to your list (though, they are already there implicitly).

Regarding: . . .

#37. The demons don't recognize Peter.

In context, why would they? The context of Paul being named was Paul's handkerchiefs healing folks and casting demons out of them (Acts 19:11-12): which is precisely a secondary relic in Catholic theology: God using an object connected to a holy person to bring about miracles. Even Peter's shadow healed folks (Acts 5:15), so the two were not unlike in that respect.

The Jewish exorcists specifically mention Jesus and Paul (Acts 19:13-14). Therefore, the demon answered and said, "Jesus I know, and Paul I know" (Acts 19:15).

It doesn't follow (in any sense) that they would never mention (or "recognize") Peter in another context, or that Paul is therefore above Peter, simply because Paul was mentioned in this instance and the demon recognized his name. Nothing is proven by this example.

Even if the NT doesn't mention a specific example of Peter being named by a demon, that isn't proof that it never happened; only proof that it is not recorded in the Bible (as many many things were not).

We know, in any event, from the Gospels, that Peter, as one of the twelve, cast out demons.

Much ado about nothing . . .

#1 . . . Peter is never said to be an apostle to Gentiles; but only the Jews. . . .

How very odd, then, that God gave Peter the vision of all foods being clean: an issue that had specifically to do with Gentiles in relation to Jewish law (Acts 10:9-16).

Doubly odd (given what you claim) is the fact that Cornelius, a Roman Gentile, was told by an angel specifically to seek out Peter, and he sent men to beseech him (Acts 10:1-8, 17-18).

Peter is told by the Holy Spirit that they have arrived (Acts 10:19-20). Peter then visited and ate with Cornelius and a great many persons and spoke about how Gentiles were now part of God's plan of salvation (Acts 10:21-43).

The Holy Spirit then fell upon these men, and Peter baptized them (Acts 10:44-48).

All this (an entire chapter devoted to it), yet you claim that Peter was to preach only to the Jews? Quite a strange position indeed . . . Here God, and angels are communicating all over the place, to Peter and a righteous Gentile, but we are told by you that "Peter is never said to be an apostle to Gentiles" -- as if that has any relevance to anything. Here, right in Scripture, we see him reaching out to the Gentiles most dramatically.

It's one of innumerable Protestant "either/or" false dichotomies that I shoot down almost on a daily basis in my apologetic work.

This particular anti-Catholic site has a record of deleting my comments, so I made sure to preserve them in this new paper. Thanks for the opportunity, guys, to give further support to the primacy of St. Peter over against failed and illogical attempts to shoot him down!

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Published on August 08, 2012 14:20

August 3, 2012

Thoughts on Divine Healing

The following excerpts are from a Facebook thread that was originally a prayer request. I got into a lengthy discussion about miraculous healing: when God does it, why He does, the relation of faith and healing, etc. My job as an apologist is to explain and defend Church (and biblical) teaching, and so I was using this situation as an opportunity to expand upon the proper theology of supernatural healing and miracles in general.
* * * * *
Supernatural healings are rare events. I believe in miracles. My wife and I both believe that God has directly healed us of some things. I pray for them. I also believe that God has the final say as to whether they occur, not us. In the meantime, God has given medical professionals the wisdom to effect natural cures in many if not most cases. The end result is the same: whether it comes about through natural or supernatural means.

We all die at some point. Whenever someone dies, then that is an instance where they were not healed. It's not always God's will to heal. Paul had a thorn in the flesh (many Bible scholars believe it was an eye disease). He asked God to take it away. God said no. I think we'd all agree that Paul had tremendous faith. It didn't matter. God said no to his request because it wasn't His will. He said His grace was sufficient, minus the healing.

There are many other similar examples. The physical suffering of the saints alone massively demonstrates this. Job was the most righteous man on the earth. He went through tremendous physical and emotional suffering, and God didn't take that away, despite his righteousness.

I just want to make clear what the biblical and Catholic position on healing is. We are to pray for it. Miracles are always rare and extraordinary by definition. Sometimes God will say no, because He knows all things, and His plans for our lives don't usually line up with what we think will or should happen. He uses suffering in His overall purpose as well, which is why we had the passion and crucifixion of our Lord and Savior Jesus Christ, martyrs, and the suffering (and often, early deaths) of virtually all saints all through history.

* * *
Lots of folks out there are pushing false teachings about healing (and "prosperity") and it has caused great suffering and disenchantment for many thousands when they discover that the false teachings do not work in real life.

We mustn't reject miracles and healing (we are to pray for them) or, on the other hand, think they are ours to command. A happy medium or golden mean, exists, as in most matters in Christianity.

* * *
The next life is the key to the whole thing, which is why Paul said the sufferings of the present time can't be compared to what awaits us. But he doesn't deny that we suffer here, which is the thing to note there. God does answer all our prayers: with a yes or a no (as in Paul's case).

Obviously, if we ask something clearly against His will (such as a person to be murdered or some terrible thing), He won't answer. It has to be in His will. I'm saying that it is not always His will to heal, and I'll be happy to back that up with many biblical examples.

* * *
God's sovereignty goes far beyond our "positivity" and "negativity" (which is not biblical terminology but that of pop psychology). The primary factor in any miracle is God's will and what He wants to accomplish, not our lack of faith or "positivity." That places man far too high in the scheme of things.

Jesus raised Lazarus not because his sister was "positive" and giddy with faith (she was upset, and Jesus Himself wept: John 11:33-35), but because it was His will.

* * *
Faith is not unrelated to healing, but neither is not the direct one-on-one relationship: as if it is some kind of magical power that we have. Not so! We can or may have all the faith in the world (as Paul did with his "thorn") but if it it isn't God's will to heal in the particular case, He won't, because He's in control, not us and can see the whole picture (being omniscient and sovereign) in a way that we never could. St. Paul couldn't get healed in his case, and couldn't heal others (Trophimus) when it wasn't God's will.

As for this business about someone having faith as a "stand-in", okay, let's test that. Someone says they have a lot of faith? Cool! Why don't they spend all day, then, going to hospitals and clearing all the floors of sick people with their extraordinary faith? If a stand-in is all we need, then there should be no hospital in the world with sick people in it. For certainly, we can find some saintly person somewhere who has the faith to heal all of them, if this indeed were true. If I had that power I'd spend all of my time visiting hospital after hospital.

But it's not true. It's a distortion of biblical and Catholic teaching: not taught anywhere in the magisterial documents. The Church believes in miracles and healings, and we can and should pray for them (I did myself in this thread): just not in this manner that the "hyper-faith" / "name-it-claim-it" outlook does. That is an extreme view: influenced by occultic and New Age notions that come from outside of Christianity, as many books on the topic have documented.

I defend, by the way, the Catholic charismatic movement on my blog, in three papers, so no one can make the accusation that I believe this way because I am "anti-charismatic." I am pro-Catholic and pro-Bible, and neither teaches the distorted notions of healing described.

* * *
I was told that Jesus didn't do any miracles in his hometown, Nazareth, because of the general lack of faith.

Matthew 13:58 (RSV) And he did not do many mighty works there, because of their unbelief.

It was not no miracles, but rather, not "many." When people didn't have faith, Jesus didn't do miracles to "dazzle them" and make them believe. That wasn't what He was about.

It doesn't follow, however (either logically or in practice), that miracles are inevitably or always brought about just because a human being can muster up enough faith and "positivity." That is a pernicious error, and those who have believed it have often been brought to despair because of their false expectations from a false teaching.

* * *
Faith is an important consideration in miracles, but it is also true that there is not an absolute equation of more faith = more miracles, or faith required in each and every case. If someone is so convinced that the hyper-faith conception of healing and ministries is correct, they ought to produce magisterial documents to back it up. They can't find anything in official Catholic documents that would teach that God always heals, or that He will always heal provided only that someone has enough faith for Him to do so, or that faith alone automatically brings it about as if by magic or rote. Show us these documents! I follow the teachings of Holy Mother Church, and will be happily corrected by her if anyone shows me documents that prove I am wrong in what I am asserting.

It was stated that Jesus healed everyone who came to Him in faith and asked for healing. That may indeed be the case (I believe it is), yet after He ascended to heaven it has not remained true that all who go to God and ask for healing are healed. Jesus is God, and God turned Paul down when he wanted to be healed. Why couldn't Paul be healed? Why couldn't he always heal others? Is his example not relevant to us today?
Even if it were true that Jesus healed everyone within His eyesight or those who specifically came up to Him, it wouldn't follow that this is an ironclad principle for all-time: that God now heals all who come to Him in faith. Paul's example alone is enough to disprove that. Trophimus apparently sought him out for healing, but Paul couldn't do it. Paul recommended to Timothy, wine for his stomach, rather than healing the stomach. Yet in another place Paul's handkerchiefs healed people.

From the entire biblical data, then, we conclude that God desires to heal some, even many, but not all, and we can make no rule by which God will "always" heal based on someone's faith or anything else. That's the gist of what I'm saying. It's the extreme that I oppose, not healing itself, which I have always accepted, and have experienced myself (so has my wife).

St. Paul:

2 Corinthians 12:7-9 (RSV) And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. [8] Three times I besought the Lord about this, that it should leave me; [9] but he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me.

Paul also refers to his bodily illness:

Galatians 4:13-14 you know it was because of a bodily ailment that I preached the gospel to you at first; [14] and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus.

The Catechism of the Catholic Church teaches exactly as I did above, using the same example of Paul's thorn:

1508 The Holy Spirit gives to some a special charism of healing so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that "my grace is sufficient for you, for my power is made perfect in weakness," and that the sufferings to be endured can mean that "in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church."

Paul had a disease. He refers to being chronically ill in another place:

2 Corinthians 1:8-10 (NASB) . . . our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life, indeed, we had the sentence of death within ourselves in order that we should not trust in ourselves, but in God who raises the dead, who delivered us from so great a peril of death.

If it is argued that he was a special case, and had to undergo sufferings we are not intended to experence, that doesn't work, because he calls us to imitate him, and says he is our model (therefore, we should all pray to suffer as he did with illness, rather than be healed of all of them):

Philippians 3:17 (NASB) Brethren, join in following my example, and observe those who walk according to the pattern you have in us.

2 Thessalonians 3:7, 9 . . . you ought to follow our example . . . [we] offer ourselves as a model for you, that you might follow our example.

1 Corinthians 11:1 Be imitators of me, just as I also am of Christ.

1 Thessalonians 1:6 You also became imitators of us and of the Lord, having received the word with much tribulation with the joy of the Holy Spirit (cf. Hebrews 6:12, James 5:10-11).

Galatians 4:12 I beg of you brethren, become as I am.

And again, Paul teaches that what he went through, we should also, if we truly want to follow Jesus and to be more and more like Him:

2 Corinthians 1:5-7 (RSV) . . . the sufferings of Christ are ours in abundance . . . if we are afflicted, it is for your comfort and salvation . . . patient enduring of the same sufferings which we also suffer . . . as you are sharers of our sufferings, so also you are sharers of our comfort.

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Published on August 03, 2012 07:28

July 12, 2012

Books by Dave Armstrong: The Quotable Augustine: Distinctively Catholic Elements in His Theology

This book will be along the sames lines as my previous ones: The Quotable Newman and The Quotable Wesley : with an overwhelming emphasis on theology and exegesis, and much less on spirituality, philosophy, ethics, liturgy, politics, aesthetics or other areas (though quotes that are extraordinary and simply can't be passed over will be included). That narrows down the already quite daunting task of selection and collection. I'm interested in St. Augustine's theological views and analysis along those lines, and passing these views along to the reader, with the best, most pithy and descriptive quotes I can find.

What is different from the two books above, however, is the focus on "distinctively Catholic" elements in Augustine's writings. Our Protestant brethren continually assert that St. Augustine's views were closer to theirs than to the present-day Catholic Church. This is simply not true, and this book will demonstrate that with hundreds of citations dealing with positions that Protestants (most or virtually all) expressly reject.

Bibliography [all in the public domain, excepting The Retractions, which will be referenced in order to clarify any changes in Augustine's positions, but not directly cited, since it is in copyright]

COLLECTIONS

Philip Schaff, editor, Early Church Fathers: Nicene and Post-Nicene Fathers Series 1 (“NPNF 1”), 14 Volumes (volumes 1-8 devoted to St. Augustine); Buffalo, New York: Christian Literature Publishing Co., 1887; also published in Edinburgh, 1889. Identified by "NPNF 1-2," "NPNF 1-8," etc. (the second number being the particular volume). Available online:

http://www.newadvent.org/fathers/
http://www.ccel.org/fathers.html

Benedictine Fathers, translators, Seventeen Short Treatises of St. Augustine, Bishop of Hippo ["17ST"], Oxford: John Henry Parker, 1847. Available online:

http://books.google.com/books?id=hEUOAAAAYAAJ&dq=st.+augustine,+on+the+Usefulness+of+Believing&source=gbs_navlinks_s

*Sister M. Inez Bogan, R. S. M., editor and translator, The Retractions [The Fathers of the Church]; Washington, D. C.: The Catholic University of America Press, 1999. Partially available online:
http://books.google.com/books?id=DikZ4GEmgUIC&dq=the+retractions&source=gbs_navlinks_s

Edward Bouverie Pusey, translator, The Confessions of St. Augustine , New York: P. F. Collier & Son, 1909; originally 1838 [Harvard Classics]. All citations from Confessions will be from this translation. Available online:
http://books.google.com/books?id=5IoEAAAAYAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://books.google.com/books?id=iJZaAAAAIAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://www9.georgetown.edu/faculty/jod/Englishconfessions.html

INDIVIDUAL WORKS (CHRONOLOGICAL) [48]

(with chronological dates and Latin titles: taken from the 1995 Internet chart by Allan D. Fitzgerald, O.S.A.: editor of Augustine Through the Ages: An Encyclopedia [Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1999; 952 pages]; also abbreviations, translators, secondary sources, and URLs from the Internet )

386-387 Sol. The Soliloquies (Soliloquiorum) [tr. C. C. Starbuck; NPNF 1-7]

387 / 389 Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) [tr. Richard Stothert; NPNF 1-4]

387 / 389 Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) [tr. Richard Stothert; NPNF 1-4]

391 Believ. On the Usefulness of Believing (De utilitate credendi) [tr. C. L. Cornish; NPNF 1-3]

392 C.Fortun. Disputation Against Fortunatus [tr. Albert H. Newman; NPNF 1-4]

392 / 393 Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) [tr. Albert H. Newman; NPNF 1-4]

393 F.Creed Of Faith and the Creed (De fide et symbolo) [tr. S. D. F. Salmond; NPNF 1-3]

393 / 394 S.Mount On the Sermon on the Mount [Bk I / Bk II] (De sermone Domini in monte) [tr. William Findlay; NPNF 1-6]

393 Cat.Creed Sermon to Catechumens on the Creed [tr. by H. Browne; NPNF 1-3]

395 Cont. On Continence (De continentia) [tr. C. L. Cornish; NPNF 1-3]

396 Confl. On the Christian Conflict (De agone christiano) [tr. Benedictine Fathers; 17ST]

396-426 Doctr. On Christian Doctrine (De doctrina christiana) [tr. James Shaw; NPNF 1-2]

396-420 E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) [tr. J. E. Tweed; NPNF 1-8]

397 C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) [tr. Richard Stothert; NPNF 1-4]

397-401 Conf. The Confessions (Confessiones) [tr. E. B. Pusey, 1838; see further bibliographical information above]

397-398 C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) [tr. Richard Stothert; NPNF 1-4]

399 Good On the Nature of Good (De natura boni) [tr. Albert H. Newman; NPNF 1-4]

399-419 Trin. On the Trinity (De trinitate) [tr. Arthur West Haddan; NPNF 1-3]

400 Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) [tr. C. L. Cornish; NPNF 1-3]

400 Harm.G. Harmony of the Gospels (De consensu evangelistarum) [tr. S. D. F. Salmond; NPNF 1-6]

400 Monks On the Work of Monks (De opere monachorum) [tr. by H. Browne; NPNF 1-3]

400 Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) [tr. S. D. F. Salmond; NPNF 1-3]

400 / 401 Bapt. On Baptism, Against the Donatists (De baptismo) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

401 Marr. On the Good of Marriage (De bono coniugale) [tr. C. L. Cornish; NPNF 1-3]

401 Virg. On Holy Virginity (De sancta virginate) [tr. C. L. Cornish; NPNF 1-3]

401 / 405 C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

406-430 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) [tr. John Gibb; NPNF 1-7]

407 / 409 H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) [tr. by H. Browne; NPNF 1-7]

412 Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
412 / 413 F.Works On Faith and Works (De fide et operibus) [tr. Benedictine Fathers; 17ST]

412 Sp.L On the Spirit and the Letter (De spiritu et littera) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

413-427 City City of God (De civitate Dei) [tr. Marcus Dods; NPNF 1-2]

414 / 415 Nat. On Nature and Grace (De natura et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

415 / 416 Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

417 P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

418 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

419 / 420 M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

419-421 Soul On the Soul and its Origin [Bk I / Bk II / Bk III / Bk IV] (De anima et eius origine) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420 C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420-422 Dead On the Care of the Dead (De cura pro mortuis gerenda) [tr. by H. Browne; NPNF 1-3]

421-422 Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) [tr. J. F. Shaw; NPNF 1-3]

426 / 427 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

426 / 427 Reb.Gr. On Rebuke and Grace (De correptione et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

426 / 427 Retr. Retractions (Retractiones) [tr. Sister M. Inez Bogan: see further bibliographical information above]

428 / 429 Pred. On the Predestination of the Saints (De praedestinatione sanctorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

428 / 429 Persev. On the Gift of Perseverance (De dono perseverantiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

386-429 Ep.[#] Letters (Epistulae) [tr. J. G. Cunningham; NPNF 1-1]

393-430 Serm. Sermons on the New Testament (Sermones) [tr. R. G. MacMullen; NPNF 1-6]

INDIVIDUAL WORKS (BY ABBREVIATION)

Bapt. On Baptism, Against the Donatists (De baptismo) 400 / 401
Believ. On the Usefulness of Believing (De utilitate credendi) 391
C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 420
C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) 397-398
C.Fortun. Disputation Against Fortunatus 392
C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) 397
C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) 401 / 405
Cat.Creed Sermon to Catechumens on the Creed 393
Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) 400
City City of God (De civitate Dei) 413-427
Conf. The Confessions (Confessiones) 397-401
Confl. On the Christian Conflict (De agone christiano) 396
Cont. On Continence (De continentia) 395
Dead On the Care of the Dead (De cura pro mortuis gerenda) 420-422
Doctr. On Christian Doctrine (De doctrina christiana) 396-426
E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) 396-420
Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) 421-422
Ep.[#] Letters (Epistulae) 386-429
F.Creed Of Faith and the Creed (De fide et symbolo) 393
F.Works On Faith and Works (De fide et operibus) 412 / 413
Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) 400
Good On the Nature of Good (De natura boni) 399 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) 426 / 427 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) 418
H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) 407 / 409 Harm.G. Harmony of the Gospels (De consensu evangelistarum) 400 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) 406-430
M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) 419 / 420 Marr. On the Good of Marriage (De bono coniugale) 401
Monks On the Work of Monks (De opere monachorum) 400
Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 387 / 389
Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) 387 / 389
Nat. On Nature and Grace (De natura et gratia) 414 / 415
P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) 417
Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) 415 / 416
Persev. On the Gift of Perseverance (De dono perseverantiae) 428 / 429
Pred. On the Predestination of the Saints (De praedestinatione sanctorum) 428 / 429
Reb.Gr. On Rebuke and Grace (De correptione et gratia) 426 / 427
Retr. Retractions (Retractiones) 426 / 427
S.Mount On the Sermon on the Mount (De sermone Domini in monte) 393 / 394
Serm. Sermons on the New Testament 393-430
Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) 412
Sol. The Soliloquies (Soliloquiorum) 386-387
Soul On the Soul and its Origin (De anima et eius origine) 419-421
Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) 392 / 393
Sp.L On the Spirit and the Letter (De spiritu et littera) 412
Trin. On the Trinity (De trinitate) 399-419
Virg. On Holy Virginity (De sancta virginate) 401

Updated on 19 July 2012.

***

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Published on July 12, 2012 20:48

Books by Dave Armstrong: The Quotable Augustine: Apex of Catholic Patristic Theology

This book will be roughly along the sames lines as my previous ones: The Quotable Newman and The Quotable Wesley : with an overwhelming emphasis on theology and exegesis, and much less on spirituality, philosophy, ethics, liturgy, politics, aesthetics or other areas (though quotes that are extraordinary and simply can't be passed over will be included). That narrows down the already quite daunting task of selection and collection. I'm interested in St. Augustine's theological views and analysis along those lines, and passing these views along to the reader, with the best, most pithy and descriptive quotes I can find.

Bibliography [all in the public domain, excepting The Retractions, which will be referenced in order to clarify any changes in Augustine's positions, but not directly cited, since it is in copyright]

COLLECTIONS

Philip Schaff, editor, Early Church Fathers: Nicene and Post-Nicene Fathers Series 1 (“NPNF 1”), 14 Volumes (volumes 1-8 devoted to St. Augustine); Buffalo, New York: Christian Literature Publishing Co., 1887; also published in Edinburgh, 1889. Identified by "NPNF 1-2," "NPNF 1-8," etc. (the second number being the particular volume). Available online:

http://www.newadvent.org/fathers/
http://www.ccel.org/fathers.html

Benedictine Fathers, translators, Seventeen Short Treatises of St. Augustine, Bishop of Hippo ["17ST"], Oxford: John Henry Parker, 1847. Available online:

http://books.google.com/books?id=hEUOAAAAYAAJ&dq=st.+augustine,+on+the+Usefulness+of+Believing&source=gbs_navlinks_s

*Sister M. Inez Bogan, R. S. M., editor and translator, The Retractions [The Fathers of the Church]; Washington, D. C.: The Catholic University of America Press, 1999. Partially available online:
http://books.google.com/books?id=DikZ4GEmgUIC&dq=the+retractions&source=gbs_navlinks_s

Edward Bouverie Pusey, translator, The Confessions of St. Augustine , New York: P. F. Collier & Son, 1909; originally 1838 [Harvard Classics]. All citations from Confessions will be from this translation. Available online:
http://books.google.com/books?id=5IoEAAAAYAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://books.google.com/books?id=iJZaAAAAIAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://www9.georgetown.edu/faculty/jod/Englishconfessions.html

INDIVIDUAL WORKS (CHRONOLOGICAL) [48]

(with chronological dates and Latin titles: taken from the 1995 Internet chart by Allan D. Fitzgerald, O.S.A.: editor of Augustine Through the Ages: An Encyclopedia [Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1999; 952 pages]; also abbreviations, translators, secondary sources, and URLs from the Internet )

386-387 Sol. The Soliloquies (Soliloquiorum) [tr. C. C. Starbuck; NPNF 1-7]

387 / 389 Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) [tr. Richard Stothert; NPNF 1-4]

387 / 389 Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) [tr. Richard Stothert; NPNF 1-4]

391 Believ. On the Usefulness of Believing (De utilitate credendi) [tr. C. L. Cornish; NPNF 1-3]

392 C.Fortun. Disputation Against Fortunatus [tr. Albert H. Newman; NPNF 1-4]

392 / 393 Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) [tr. Albert H. Newman; NPNF 1-4]

393 F.Creed Of Faith and the Creed (De fide et symbolo) [tr. S. D. F. Salmond; NPNF 1-3]

393 / 394 S.Mount On the Sermon on the Mount [Bk I / Bk II] (De sermone Domini in monte) [tr. William Findlay; NPNF 1-6]

393 Cat.Creed Sermon to Catechumens on the Creed [tr. by H. Browne; NPNF 1-3]

395 Cont. On Continence (De continentia) [tr. C. L. Cornish; NPNF 1-3]

396 Confl. On the Christian Conflict (De agone christiano) [tr. Benedictine Fathers; 17ST]

396-426 Doctr. On Christian Doctrine (De doctrina christiana) [tr. James Shaw; NPNF 1-2]

396-420 E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) [tr. J. E. Tweed; NPNF 1-8]

397 C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) [tr. Richard Stothert; NPNF 1-4]

397-401 Conf. The Confessions (Confessiones) [tr. E. B. Pusey, 1838; see further bibliographical information above]

397-398 C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) [tr. Richard Stothert; NPNF 1-4]

399 Good On the Nature of Good (De natura boni) [tr. Albert H. Newman; NPNF 1-4]

399-419 Trin. On the Trinity (De trinitate) [tr. Arthur West Haddan; NPNF 1-3]

400 Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) [tr. C. L. Cornish; NPNF 1-3]

400 Harm.G. Harmony of the Gospels (De consensu evangelistarum) [tr. S. D. F. Salmond; NPNF 1-6]

400 Monks On the Work of Monks (De opere monachorum) [tr. by H. Browne; NPNF 1-3]

400 Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) [tr. S. D. F. Salmond; NPNF 1-3]

400 / 401 Bapt. On Baptism, Against the Donatists (De baptismo) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

401 Marr. On the Good of Marriage (De bono coniugale) [tr. C. L. Cornish; NPNF 1-3]

401 Virg. On Holy Virginity (De sancta virginate) [tr. C. L. Cornish; NPNF 1-3]

401 / 405 C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

406-430 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) [tr. John Gibb; NPNF 1-7]

407 / 409 H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) [tr. by H. Browne; NPNF 1-7]

412 Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
412 / 413 F.Works On Faith and Works (De fide et operibus) [tr. Benedictine Fathers; 17ST]

412 Sp.L On the Spirit and the Letter (De spiritu et littera) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

413-427 City City of God (De civitate Dei) [tr. Marcus Dods; NPNF 1-2]

414 / 415 Nat. On Nature and Grace (De natura et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

415 / 416 Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

417 P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

418 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

419 / 420 M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

419-421 Soul On the Soul and its Origin [Bk I / Bk II / Bk III / Bk IV] (De anima et eius origine) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420 C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420-422 Dead On the Care of the Dead (De cura pro mortuis gerenda) [tr. by H. Browne; NPNF 1-3]

421-422 Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) [tr. J. F. Shaw; NPNF 1-3]

426 / 427 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

426 / 427 Reb.Gr. On Rebuke and Grace (De correptione et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

426 / 427 Retr. Retractions (Retractiones) [tr. Sister M. Inez Bogan: see further bibliographical information above]

428 / 429 Pred. On the Predestination of the Saints (De praedestinatione sanctorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

428 / 429 Persev. On the Gift of Perseverance (De dono perseverantiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

386-429 Ep.[#] Letters (Epistulae) [tr. J. G. Cunningham; NPNF 1-1]

393-430 Serm. Sermons on the New Testament (Sermones) [tr. R. G. MacMullen; NPNF 1-6]

INDIVIDUAL WORKS (BY ABBREVIATION)

Bapt. On Baptism, Against the Donatists (De baptismo) 400 / 401
Believ. On the Usefulness of Believing (De utilitate credendi) 391
C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 420
C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) 397-398
C.Fortun. Disputation Against Fortunatus 392
C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) 397
C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) 401 / 405
Cat.Creed Sermon to Catechumens on the Creed 393
Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) 400
City City of God (De civitate Dei) 413-427
Conf. The Confessions (Confessiones) 397-401
Confl. On the Christian Conflict (De agone christiano) 396
Cont. On Continence (De continentia) 395
Dead On the Care of the Dead (De cura pro mortuis gerenda) 420-422
Doctr. On Christian Doctrine (De doctrina christiana) 396-426
E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) 396-420
Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) 421-422
Ep.[#] Letters (Epistulae) 386-429
F.Creed Of Faith and the Creed (De fide et symbolo) 393
F.Works On Faith and Works (De fide et operibus) 412 / 413
Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) 400
Good On the Nature of Good (De natura boni) 399 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) 426 / 427 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) 418
H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) 407 / 409 Harm.G. Harmony of the Gospels (De consensu evangelistarum) 400 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) 406-430
M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) 419 / 420 Marr. On the Good of Marriage (De bono coniugale) 401
Monks On the Work of Monks (De opere monachorum) 400
Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 387 / 389
Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) 387 / 389
Nat. On Nature and Grace (De natura et gratia) 414 / 415
P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) 417
Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) 415 / 416
Persev. On the Gift of Perseverance (De dono perseverantiae) 428 / 429
Pred. On the Predestination of the Saints (De praedestinatione sanctorum) 428 / 429
Reb.Gr. On Rebuke and Grace (De correptione et gratia) 426 / 427
Retr. Retractions (Retractiones) 426 / 427
S.Mount On the Sermon on the Mount (De sermone Domini in monte) 393 / 394
Serm. Sermons on the New Testament 393-430
Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) 412
Sol. The Soliloquies (Soliloquiorum) 386-387
Soul On the Soul and its Origin (De anima et eius origine) 419-421
Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) 392 / 393
Sp.L On the Spirit and the Letter (De spiritu et littera) 412
Trin. On the Trinity (De trinitate) 399-419
Virg. On Holy Virginity (De sancta virginate) 401

Updated on 13 July 2012.

***

View more on Dave Armstrong's website »

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Published on July 12, 2012 20:48

Books by Dave Armstrong: The Quotable Augustine: Theology of the Greatest Church Father

This book will be roughly along the sames lines as my previous ones: The Quotable Newman and The Quotable Wesley : with an overwhelming emphasis on theology and exegesis, and much less on spirituality (except for aspects of his conversion, or something "distinctively Catholic" like eucharistic devotion, etc.), philosophy, ethics, liturgy, politics, aesthetics or other areas (though quotes that are extraordinary and simply can't be passed over will be included). That narrows down the already quite daunting task of selection and collection. I'm interested in St. Augustine's theological views and analysis along those lines, and passing these views along to the reader, with the best, most pithy and descriptive quotes I can find.

Bibliography (all in the public domain, excepting asterisked works)

LARGER COLLECTIONS

Philip Schaff, editor, Early Church Fathers: Nicene and Post-Nicene Fathers Series 1 (“NPNF 1”), 14 Volumes (volumes 1-8 devoted to St. Augustine); Buffalo, New York: Christian Literature Publishing Co., 1887; also published in Edinburgh, 1889. Identified by "NPNF 1-2," "NPNF 1-8," etc. (the second number being the particular volume). Available online:

http://www.newadvent.org/fathers/
http://www.ccel.org/fathers.html

Benedictine Fathers, translators, Seventeen Short Treatises of St. Augustine, Bishop of Hippo ["17ST"], Oxford: John Henry Parker, 1847. Available online:

http://books.google.com/books?id=hEUOAAAAYAAJ&dq=st.+augustine,+on+the+Usefulness+of+Believing&source=gbs_navlinks_s

*Sister M. Inez Bogan, R. S. M., editor and translator, The Retractions [The Fathers of the Church]; Washington, D. C.: The Catholic University of America Press, 1999. Partially available online:
http://books.google.com/books?id=DikZ4GEmgUIC&dq=the+retractions&source=gbs_navlinks_s

* J. H. S. Burleigh, editor and translator: Augustine: Earlier Writings ("AEW"), Philadelphia: Westminster Press, 1953 [The Library of Christian Classics]. Partially available online:
http://books.google.com/books?id=T7iQJQiJSvEC&dq=Augustine:+Earlier+Writings&source=gbs_navlinks_s

Edward Bouverie Pusey, translator, The Confessions of St. Augustine , New York: P. F. Collier & Son, 1909; originally 1838 [Harvard Classics]. All citations from Confessions will be from this translation. Available online:
http://books.google.com/books?id=5IoEAAAAYAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://books.google.com/books?id=iJZaAAAAIAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s
http://www9.georgetown.edu/faculty/jod/Englishconfessions.html

*John Hammond Taylor, S. J., translator, St. Augustine: the Literal Meaning of Genesis , Vol. 1 [Ancient Christian Writers, Vol. 41] ["Gen-2"]. Mahwah, New Jersey: Paulist Press, 1982. Partially available online:
http://books.google.com/books?id=_s0kIgD0nCcC&dq=Augustine+literal+meaning+of+genesis&source=gbs_navlinks_s

*John Hammond Taylor, S. J., translator, St. Augustine: the Literal Meaning of Genesis , Vol. 2 [Ancient Christian Writers, Vol. 42] ["Gen-2b"]. Mahwah, New Jersey: Paulist Press, 1982. Partially available online:
http://books.google.com/books?id=q2lIJY6iJNkC&dq=st.+augustine,+on+the+literal+interpretation+of+genesis&source=gbs_navlinks_s

*Roland J. Teske, S. J., translator, On Genesis: Two Books on Genesis Against the Manichees and On the Literal Interpretation of Genesis: An Unfinished Book [The Fathers of the Church, Vol. 84] ["Gen-1"]; Washington, D. C.: The Catholic University of America Press, 1991. Partially available online:

http://books.google.com/books?id=0YxfzKIHJ_YC&dq=st.+augustine,+on+the+literal+interpretation+of+genesis&source=gbs_navlinks_s

INDIVIDUAL WORKS (CHRONOLOGICAL) [55]
(with chronological dates and Latin titles: taken from the 1995 Internet chart by Allan D. Fitzgerald, O.S.A.: editor of Augustine Through the Ages: An Encyclopedia [Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1999; 952 pages]; also abbreviations, translators, secondary sources, and URLs from the Internet )
http://www.augnet.org/default.asp?ipa...

386-387 Sol. The Soliloquies (Soliloquiorum) [tr. C. C. Starbuck; NPNF 1-7]
http://www.newadvent.org/fathers/1703.htm

387 / 389 Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) [tr. Richard Stothert; NPNF 1-4]
http://www.newadvent.org/fathers/1401.htm

387 / 389 Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) [tr. Richard Stothert; NPNF 1-4]
http://www.newadvent.org/fathers/1402.htm

388 / 389 Gen.M On Genesis, Against the Manichees (De Genesi adversus Manichaeo) [tr. Roland J. Teske, S. J.; Gen-1]
http://books.google.com/books?id=0YxfzKIHJ_YC&dq=st.+augustine,+on+the+literal+interpretation+of+genesis&source=gbs_navlinks_s

388-395 F.Will On Free Will (De libero arbitrio) [tr. J. H. S. Burleigh; AEW]

389 Teach. The Teacher (De magistro) [tr. J. H. S. Burleigh; AEW]

389 / 391 True.Rel. On True Religion (De vera religione) [tr. J. H. S. Burleigh; AEW]

391 Believ. On the Usefulness of Believing (De utilitate credendi) [tr. C. L. Cornish; NPNF 1-3]
http://www.newadvent.org/fathers/1306.htm

392 C.Fortun. Disputation Against Fortunatus [tr. Albert H. Newman; NPNF 1-4]
http://www.newadvent.org/fathers/1404.htm

392 / 393 Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) [tr. Albert H. Newman; NPNF 1-4]
http://www.newadvent.org/fathers/1403.htm

393 F.Creed Of Faith and the Creed (De fide et symbolo) [tr. S. D. F. Salmond; NPNF 1-3]
http://www.newadvent.org/fathers/1304.htm

393 / 394 Gen.U. On the Literal Interpretation of Genesis: an Unfinished Book (De Genesi ad litteram, imperfectus liber) [tr. Roland J. Teske, S. J.; Gen-1]http://books.google.com/books?id=0YxfzKIHJ_YC&dq=st.+augustine,+on+the+literal+interpretation+of+genesis&source=gbs_navlinks_s

393 / 394 S.Mount On the Sermon on the Mount (De sermone Domini in monte) [tr. William Findlay; NPNF 1-6]
http://www.newadvent.org/fathers/1601.htm

393 Cat.Creed Sermon to Catechumens on the Creed [tr. by H. Browne; NPNF 1-3]
http://www.newadvent.org/fathers/1307.htm

395 Cont. On Continence (De continentia) [tr. C. L. Cornish; NPNF 1-3]
http://www.newadvent.org/fathers/1308.htm

396 Simpl. To Simplician, On Various Questions (De diuersis quaestionibus ad Simplicianum) [tr. J. H. S. Burleigh; AEW]

396 Confl. On the Christian Conflict (De agone christiano) [tr. Benedictine Fathers; 17ST]
http://books.google.com/books?id=hEUOAAAAYAAJ&dq=st.+augustine,+on+the+Usefulness+of+Believing&source=gbs_navlinks_s

396-426 Doctr. On Christian Doctrine (De doctrina christiana) [tr. James Shaw; NPNF 1-2]
http://www.newadvent.org/fathers/1202.htm

396-420 E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) [tr. J. E. Tweed; NPNF 1-8]
http://www.newadvent.org/fathers/1801.htm

397 C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) [tr. Richard Stothert; NPNF 1-4]
http://www.newadvent.org/fathers/1405.htm

397-401 Conf. The Confessions (Confessiones) [tr. E. B. Pusey, 1838]
http://books.google.com/books?id=5IoEAAAAYAAJ&dq=st.+augustine,+confessions&source=gbs_navlinks_s

397-398 C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) [tr. Richard Stothert; NPNF 1-4]
http://www.newadvent.org/fathers/1406.htm

399 Good On the Nature of Good (De natura boni) [tr. Albert H. Newman; NPNF 1-4]
http://www.newadvent.org/fathers/1407.htm

399-419 Trin. On the Trinity (De trinitate) [tr. Arthur West Haddan; NPNF 1-3]
http://www.newadvent.org/fathers/1301.htm

400 Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) [tr. C. L. Cornish; NPNF 1-3]
http://www.newadvent.org/fathers/1305.htm

400 Harm.G. Harmony of the Gospels (De consensu evangelistarum) [tr. S. D. F. Salmond; NPNF 1-6]
http://www.newadvent.org/fathers/1602.htm

400 Monks On the Work of Monks (De opere monachorum) [tr. by H. Browne; NPNF 1-3]
http://www.newadvent.org/fathers/1314.htm

400 Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) [tr. S. D. F. Salmond; NPNF 1-3]
http://www.newadvent.org/fathers/1303.htm

400 / 401 Bapt. On Baptism, Against the Donatists (De baptismo) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]
http://www.newadvent.org/fathers/1408.htm

401 Marr. On the Good of Marriage (De bono coniugale) [tr. C. L. Cornish; NPNF 1-3]
http://www.newadvent.org/fathers/1309.htm

401 Virg. On Holy Virginity (De sancta virginate) [tr. C. L. Cornish; NPNF 1-3]
http://www.newadvent.org/fathers/1310.htm

401 / 405 C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]
http://www.newadvent.org/fathers/1409.htm

401-415 Gen.L. On the Literal Interpretation of Genesis (De Genesi ad litteram) [tr. J. H. Taylor; Gen-2 / Gen-2b]
http://books.google.com/books?id=_s0kIgD0nCcC&dq=Augustine+literal+meaning+of+genesis&source=gbs_navlinks_s
http://books.google.com/books?id=q2lIJY6iJNkC&dq=st.+augustine,+on+the+literal+interpretation+of+genesis&source=gbs_navlinks_s

406-430 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) [tr. John Gibb; NPNF 1-7]
http://www.newadvent.org/fathers/1701.htm

407 / 409 H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) [tr. by H. Browne; NPNF 1-7]
http://www.newadvent.org/fathers/1702.htm

412 Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]http://www.newadvent.org/fathers/1501.htm
412 / 413 F.Works On Faith and Works (De fide et operibus) [tr. Benedictine Fathers; 17ST] http://books.google.com/books?id=hEUOAAAAYAAJ&dq=st.+augustine,+on+the+Usefulness+of+Believing&source=gbs_navlinks_s

412 Sp.L On the Spirit and the Letter (De spiritu et littera) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1502.htm

413-427 City City of God (De civitate Dei) [tr. Marcus Dods; NPNF 1-2]
http://www.newadvent.org/fathers/1201.htm

414 / 415 Nat. On Nature and Grace (De natura et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1503.htm

415 / 416 Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1504.htm

417 P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1505.htm

418 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1506.htm

419 / 420 M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1507.htm

419-421 Soul On the Soul and its Origin (De anima et eius origine) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/15081.htm
http://www.newadvent.org/fathers/15082.htm
http://www.newadvent.org/fathers/15083.htm
http://www.newadvent.org/fathers/15084.htm

420 C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1509.htm

420-422 Dead On the Care of the Dead (De cura pro mortuis gerenda) [tr. by H. Browne; NPNF 1-3]
http://www.newadvent.org/fathers/1316.htm

421-422 Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) [tr. J. F. Shaw; NPNF 1-3]
http://www.newadvent.org/fathers/1302.htm

426 / 427 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1510.htm

426 / 427 Reb.Gr. On Rebuke and Grace (De correptione et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/1513.htm

426 / 427 Retr. Retractions (Retractiones) [tr. Sister M. Inez Bogan]
http://books.google.com/books?id=DikZ4GEmgUIC&dq=the+retractions&source=gbs_navlinks_s

428 / 429 Pred. On the Predestination of the Saints (De praedestinatione sanctorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/15121.htm

428 / 429 Persev. On the Gift of Perseverance (De dono perseverantiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]
http://www.newadvent.org/fathers/15122.htm

386-429 Ep.[#] Letters (Epistulae) [tr. J. G. Cunningham; NPNF 1-1]
http://www.newadvent.org/fathers/1102.htm

393-430 Serm. Sermons on the New Testament (Sermones) [tr. R. G. MacMullen; NPNF 1-6]
http://www.newadvent.org/fathers/1603.htm

INDIVIDUAL WORKS (BY ABBREVIATION)

Bapt. On Baptism, Against the Donatists (De baptismo) 400 / 401
Believ. On the Usefulness of Believing (De utilitate credendi) 391
C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 420
C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) 397-398
C.Fortun. Disputation Against Fortunatus 392
C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) 397
C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) 401 / 405
Cat.Creed Sermon to Catechumens on the Creed 393
Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) 400
City City of God (De civitate Dei) 413-427
Conf. The Confessions (Confessiones) 397-401
Confl. On the Christian Conflict (De agone christiano) 396
Cont. On Continence (De continentia) 395
Dead On the Care of the Dead (De cura pro mortuis gerenda) 420-422
Doctr. On Christian Doctrine (De doctrina christiana) 396-426
E.Ps. Explanations of the Psalms (Enarrationes in Psalmos) 396-420
Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) 421-422
Ep.[#] Letters (Epistulae) 386-429
F.Creed Of Faith and the Creed (De fide et symbolo) 393
F.Will On Free Will (De libero arbitrio) 388-395
F.Works On Faith and Works (De fide et operibus) 412 / 413
Faith Of Faith in Things Not Seen (De fide rerum quae non videntur) 400
Gen.L. On the Literal Interpretation of Genesis (De Genesi ad litteram) 401-415
Gen.M On Genesis, Against the Manichees (De Genesi adversus Manichaeo) 388 / 389
Gen.U. On the Literal Interpretation of Genesis: an Unfinished Book (De Genesi ad litteram, imperfectus liber) 393 / 394 Good On the Nature of Good (De natura boni) 399 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) 426 / 427 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) 418
H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) 407 / 409 Harm.G. Harmony of the Gospels (De consensu evangelistarum) 400 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) 406-430
M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) 419 / 420 Marr. On the Good of Marriage (De bono coniugale) 401
Monks On the Work of Monks (De opere monachorum) 400
Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 387 / 389
Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) 387 / 389
Nat. On Nature and Grace (De natura et gratia) 414 / 415
P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) 417
Perf. On Man's Perfection in Righteousness (De perfectione iustitiae) 415 / 416
Persev. On the Gift of Perseverance (De dono perseverantiae) 428 / 429
Pred. On the Predestination of the Saints (De praedestinatione sanctorum) 428 / 429
Reb.Gr. On Rebuke and Grace (De correptione et gratia) 426 / 427
Retr. Retractions (Retractiones) 426 / 427
S.Mount On the Sermon on the Mount (De sermone Domini in monte) 393 / 394
Serm. Sermons on the New Testament 393-430
Simpl. To Simplician, On Various Questions (De diuersis quaestionibus ad Simplicianum) 396
Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) 412 Sol. The Soliloquies (Soliloquiorum) 386-387
Soul On the Soul and its Origin (De anima et eius origine) 419-421
Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) 392 / 393
Sp.L On the Spirit and the Letter (De spiritu et littera) 412
Teach. The Teacher (De magistro) 389
Trin. On the Trinity (De trinitate) 399-419
True.Rel. On True Religion (De vera religione) 389 / 391
Virg. On Holy Virginity (De sancta virginate) 401

Updated on 13 July 2012.

***

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Published on July 12, 2012 20:48

July 10, 2012

July 3, 2012

Reply to William Goode, Contra Sola Scriptura, Part 5 (Perspicuity; Goode's Logic & Standards for All Doctrines [Minus SS] Self-Destruct)

Page from the famous (Catholic) Gutenberg Bible, c. 1455.
See the Introduction. Goode's words will be in blue. This installment is a response to portions of The Divine Rule of Faith and Practice , Volume Two (1853: second edition: revised and enlarged).

* * * * *
Among the various objections brought against the views for which we here contend, it is urged, that Scripture is too obscure to be able to sustain the character we attribute to it, for that, even in the fundamental points of faith and practice, it needs an interpreter to point out its meaning ; and that in "Tradition" we have such an interpreter, and one "practically infallible," demanding our faith as a witness of the oral teaching of the Apostles.
Now, that we have not in Tradition any certain witness of the oral teaching of the Apostles, nor (in whatever light it be viewed) a divine or practically infallible interpreter of Scripture, has been, I hope, already proved; and consequently it follows, (as far as our opponents' views are concerned,) that Holy Scripture is our only divine and infallible Teacher. Whatever obscurity, then, there may be in the revelation there made to us of the Christian religion, it is the only revelation of it we possess. Whatever difficulties or obscurities may have been left by God in the Scriptures, there is no authoritative interpretation of them demanding our belief. He who is plain beyond that which is written, goes beyond his authority, i. e. beyond that for which divine inspiration can be claimed. And consequently the argument against Scripture being our sole Rule of faith, derived from its alleged obscurity falls to the ground. (p. 439)
How, then, can sola Scriptura logically (let alone biblically) survive, given the above stated position, and Goode's rather striking free admission earlier in this volume?:

. . . there is no passage of the New Testament precisely stating, that the Christian Rule of faith is limited to the Scriptures of the Old and New Testament . . . (Vol. II, p. 70; my bolding)

. . . there is no direct testimony in the Old Testament to its perfection as the sole infallible Rule of faith . . . (Vol. II, p. 73; my bolding)

. . . nothing can be a fundamental point of faith or practice which is not plainly revealed therein. For, if Scripture is our sole divine informant, and was written for the instruction of men generally, it seems far from consistent with the gift of such a Rule of faith, that it should be so obscure in the very fundamental points as to oblige us to depend upon human teachers to know what it means. (p. 440)
Exactly! Hence, we reject sola Scriptura, since Goode himself, after all, has informed us that it has no precise "passage" in the New Testament in its support, and "no direct testimony" in the Old Testament, either -- thus necessitating a dependence "upon human teachers to know what it means": a thing he rejects as an altogether unacceptable state of affairs. Therefore, by Goode's own criteria, that he repeats endlessly in the present chapter, it is unfit for belief.

. . . all the fundamental and essential points of faith and practice are clearly and plainly delivered in the Scriptures. . . . all the doctrines of the Christian faith are as plainly delivered there as, to our knowledge, they are revealed. (p. 440)
Except for sola Scriptura, which (so Goode is good enough to tell us) has no precise "passage" in the New Testament in its support, and "no direct testimony" in the Old Testament, either . . . but (no matter; come hell or high water) Protestants make it their fundamental pillar, anyway. Who needs mere biblical proof?

. . . when we speak of all the essential doctrines of Christianity being clearly revealed to us in the Scriptures, we are not affirming that the truths themselves so revealed are cleared from all mysteriousness, and made obvious to the understandings of men, for many of them are, and ever will be, to our finite understandings. mysterious and obscure; but, that they are plainly, openly, and undeniably delivered there, that is, that the sacred writers have delivered, in the plainest terms, the revelations of divine truth vouchsafed to them, and consequently, that all which God purposed to reveal to the world by them is so expressed, that not even the Apostles themselves could declare it more clearly. (pp. 440-441)
We maintain, then, that what was intended to be understood by all, is expressed in the Scriptures so as to be understood by all. The divine revelation vouchsafed to mankind, is conveyed to us in the Scriptures as clearly and plainly, as far as that revelation goes, as human language will permit. (pp. 447-448)

. . . if Scripture contains all the fundamental and essential doctrines of religion, all those truths which were intended to be understood by all, then it follows, from the mode of writing adopted by the sacred penmen, that all those truths are delivered as clearly and plainly as they are intended to be understood. (p. 448)

If, then, the writings of this Apostle and his brethren contain all the essential truths of the Gospel, (as it is admitted they do,) surely men who felt thus, would take care, that in such documents more especially those truths should be clearly and fully expressed, . . . All that God sees fit to reveal is, as far as it was intended to be known, stated clearly and plainly on all occasions by those whom he uses as instruments to deliver his word. And therefore certainly the fundamentals of religion are never obscurely stated in any Divine declaration respecting them. (p. 451)

Hence they are written so that all may learn the truths of which they speak, from them. They are written in a style adapted to the instruction of every, even the humblest, member of society. They address each individual as one who is responsible to God for receiving and obeying that which they have thus delivered.

True, the persons so addressed had some previous knowledge of the truths of Christianity; but this, in no respect, diminishes the force of the argument. For if any truths were passed over on this account, they would only be the most plain and simple; but these, it is conceded, are contained in Scripture. And in whatever matters the persons so addressed needed instruction, they needed it in the most plain and clear form, brought down to the comprehension of mankind in general. So that, in whatever point instruction is given by the Apostles, it seems evident, from the way in which they address themselves to all mankind, that such instruction must be given in the plainest and clearest form. (p. 452)

They had, for the most part, simple and ignorant men to deal with, and they wrote so as to be understood by them. . . . Can it be denied, that the statements of the New Testament are couched in terms the most simple, and phrases the most perspicuous, that the subject would admit of? Can it be denied, that, instead of
any air of mystery or concealment being adopted with regard to all the great fundamental articles of the faith, there is, on the contrary, every appearance of an endeavour to state them in the most plain and intelligible manner? (p. 453)

. . . all the doctrines of the Christian faith are as plainly delivered in the Scriptures as, to our knowledge, they are revealed.

Assuming that the arguments adduced on our last head have been satisfactory, and that the reader is disposed to admit, that all the essential and fundamental points of faith are clearly and plainly delivered in the Scriptures, we have here only to consider the case of those which are not to be classed among the fundamental points of faith. (p. 456)
Yet sola Scriptura (so Goode confesses) -- one of the two pillars of the so-called "Reformation" --, is not supported by any precise "passage" in the New Testament, nor any "direct testimony" in the Old Testament. But it will be firmly believed anyway as a sort of sui generis / "practically infallible but actually fallible tradition of men." How very odd . . .

And St. Paul, when speaking of himself as a minister of the New Testament, says, "Seeing, then, that we have such hope, we use great plainness of speech, and not as Moses, who put a veil over his face," &c. (2 Cor. iii. 12.) (p. 450)
Amen! All the more reason that a plain declaration of sola Scriptura would certainly be present in Scripture, if it were a true and scriptural doctrine. But such is not the case, and Goode knows it; therefore freely admits that no plain passage can be found in favor of it. Because it's not the case, by Goode's own consistent logic (except for sola Scriptura), it is revealed to be a false doctrine. Nor does 2 Corinthians 3:12 have to do with Scripture only, since "speech" is referred to.

And again, a little further on, he says, — "By manifestation of the truth commending ourselves to every man's conscience in the sight of God;" (2 Cor. iv. 2;) a testimony remarkably forcible in proof of our position, that the Apostle always delivered the truths with which he was entrusted as clearly as language would permit, and so as to commend the instructor to every mans conscience, and thus teach every man the truth in the most forcible manner, and therefore certainly so expressed himself, when delivering those truths in his Epistles to the Churches. (p. 450)
This is all well and good, but it is "remarkably forcible in proof" not of sola Scriptura, but rather, of Paul's overall message, which we know (by common sense and his own frequent report) was not confined to what he wrote that later was recognized as Scripture. In the immediate context it is also evident that more than Scripture is being referred to. Oral proclamation is indicated by the descriptions, "we preach" (4:5; RSV) and "we speak" (4:13). Therefore, it is no proof of sola Scriptura. It proves too much, in relation to what Goode is trying to establish.

This is the sum total of Goode's own scriptural arguments in his three volumes, and so concludes my critique. He cited others who made some arguments, but I have confined my replies to his own arguments.

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Published on July 03, 2012 14:27

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