The Conversion of St. Augustine of Hippo
The Conversion of St. Augustine of Hippo
Apostolic Letter of John Paul II
The Conversion of St. Augustine of Hippo
Augustine of Hippo (Augustinum Hipponesm) by Pope John Paul II
II (cont).
3. Christ and the Church
One may rightly say that the summit of the theological thinking of the Bishop of Hippo is Christ and the Church; indeed, one could add that this is the summit of his philosophy too, in that he rebukes the philosophers for having done philosophy "without the man Christ."[110] The Church is inseparable from Christ. From the time of his conversion onwards, he recognized and accepted with joy and gratitude the law of providence which has established in Christ and in the Church "the entire summit of authority and the light of reason in that one saving name and in His one Church, recreating and reforming the human race."[111]
Without doubt, he spoke profusely and sublimely of the Trinitarian mystery in his work on the Trinity and in his discourses, tracing the path that was to be taken by later theology. He insisted both on the equality and on the distinction of the divine Persons, illustrating these through his teaching on their relations: God "is what He has, with the exceptions that are predicated of each Person in respect of the other."[112] He developed the theology of the Holy Spirit, who proceeds from the Father and from the Son, but "principally" from the Father, because "the Father is the principle of all the divinity, or, to put it better, of the Godhead,"[113] and He has granted to the Son the spiration of the Holy Spirit,[114] who proceeds as Love and therefore is not begotten. [115] To reply better to the "garrulous rationalists,"[116] he proposed the "psychological" explanation of the Trinity, seeking its image in the memory, in the intellect and in the love of the human person, and studying thus the most august mystery of faith together with the highest nature of creation, the human spirit.
Yet when he speaks of the Trinity, he never removes his gaze from Christ, who reveals the Father, nor from the work of salvation. Having come to understand the reason for the mystery of the incarnate Word, shortly before his conversion,[117] he did not cease to investigate this more deeply, summarizing his thought in formulae that are so full and effective that they are like an anticipation of the teaching of Chalcedon. In an importance passage of one of his last works, he writes: "the believer . . . believes that .in him there is the true human nature, that is our nature, although it is taken up in a unique way into the one Son of God when God the Word receives it, such that the One who received it and what He received formed one Person in the Trinity. The assumption of man did not make a quarternity, but the Trinity remained: this assumption wrought in an ineffable manner the truth of one person in God and man. Therefore we do not say that Christ is only God . . . nor only man . . . nor man in such a way that He would lack something that certainly belongs to human nature . . . but we say that Christ is true God, born of God the Father . . . and the same is true man, born of a human mother ... nor does His humanity, in which He is less than the Father, take away anything from His divinity, in which He is equal to the Father . . . The one Christ is both of these."[118] He puts it somewhat more briefly: "The same one who is man, is God; and the same one who is God, is man—not by the confusion of the nature but in the unity of the person,"[119] "one ... person in both natures."[120]
With this solid vision of unity of the person in Christ, who is called "wholly God and wholly man,"[121] Augustine covers an immense ground in theology and history. If his eagle's eye gazes on Christ the Word. of the Father, he insists no less on Christ the man; indeed, he asserts vigorously that without Christ the man there is neither mediation, nor justification, nor resurrection, nor membership of the Church. whose head is Christ. [122] He returns often to this theme and develops it broadly, both to explain the faith which he had obtained again at the age of twenty-two and because of the needs of the Pelagian controversy.
Christ, the man-God,[123] is the sole mediator between the righteous and immortal God and mortal and sinful human beings, because He is at once mortal and righteous.[124] It follows that He is the universal way, "which has never been lacking for the human race, no one has been set free no one is set free, no one will be set free."[125] 9 The mediation of Christ is accomplished in the work of redemption, which consists not only in the example of righteousness, but above all in the sacrifice of reconciliation, which was supremely true,[126] supremely free, [127] and completely perfect.[128] The essential characteristic of the redemption by Christ is its universality, which shows the universality of sin. This is how Augustine repeats and interprets the words of St. Paul, "If one has died for all, then all have died" (2 Cor 5:14), i.e., dead because of sin: "The Christian faith, accordingly, exists precisely because of these two men";[129] "One and one: one for death, one for life."[130] Therefore "every man is Adam; likewise, for those who have believed, every man is Christ."[131]
In Augustine's view, to deny this doctrine is the same as "emptying the cross of Christ" (1 Cor 1:17). To prevent this, he wrote and spoke much about the universality of sin, including the doctrine of original sin, "which the Catholic faith has believed from ancient times."[132] He teaches that "Jesus Christ came in the flesh for no other reason .... than to give life and salvation to all, to free, redeem, and enlighten those who beforehand were in the death of sins, in sickness, slavery, captivity, and darkness.... It follows that those who are not in need of life, salvation, liberation and redemption cannot have anything to do with this dispensation of salvation by Christ."[133]
Because Christ, the only mediator and redeemer of men, is head of the Church, Christ and the Church are one single mystical person, the total Christ. He writes with force: "We have become Christ. Just as He is the head, we are the members; the whole man is He and ourselves."[134] This doctrine of the total Christ is one of the teachings that mattered most to the Bishop of Hippo, and one of the most fruitful themes of his ecclesiology.
Another fundamental theme is that of the Holy Spirit as the soul of the mystical body: "what the soul is to the body of a man, the Holy Spirit is for the body of Christ, which is the Church."[135] The Holy Spirit is also the principle of community, by which the faithful are united to one another and to the Trinity itself. "By means of what is common to the Father and the Son, They willed that we should have communion both among ourselves and with Them. They willed to gather us together, through that gift, into that one thing which both have in common; that is, by means of God the Holy Spirit and the gift of God."[136] He therefore says in the same text: "the fellowship of unity of the Church of God, outside of which there is no remission of sins, is properly the work of the Holy Spirit, of course with the cooperation of the Father and the Son, because the Holy Spirit himself is in a certain manner the fellowship of the Father and the Son."[137]
Contemplating the Church as body of Christ, given life by the Holy Spirit who is the Spirit of Christ, Augustine gave varied development to a concept which was also emphasized in a special way by the recent Council: that of the Church as communion.[138] He speaks in three different but converging ways: first, the communion of the sacraments, or the institutional reality founded by Christ on the foundation of the apostles. [139] He discusses this at length in the Donatist controversy, defending the unity, universality, apostolicity and sanctity of the Church,[140] and showing that she has as her center the See of Peter, "in which the primacy of the apostolic see has always been in force."[141] Second, he speaks of the communion of the saints, or the spiritual reality that unites all the righteous from Abel until the end of the ages.[142] Third, he speaks of the communion of the blessed, or the eschatological reality that gathers in all those who have attained salvation, that is, the Church "without spot and wrinkle" (Eph 5:27).[143]
Another theme dear to Augustine's ecclesiology was that of the Church as mother and teacher, a theme on which he wrote profound and moving pages, because it had a close connection to his experience as convert and to his teaching as theologian. While he was on the path back to faith, he met the Church, no longer opposed to Christ as he had been made to believe,[144] but rather as the manifestation of Christ, "most true mother of Christians"[145] and authority for the revealed truth.[146] The Church is the mother who gives birth to the Christians:[147] "Two parents have given us the birth that leads to death, two parents have given us the birth that leads to life. The parents who gave us birth for death are Adam and Eve: the parents who gave us birth for life are Christ and the Church."[148] The Church is a mother who suffers on account of those who have departed from righteousness, especially those who destroy her unity;[149] she is the dove who moans and calls all to return or draw near to her wings;[150] she is the manifestation of God's universal fatherhood, by means of the charity which "is mild for some, severe for others; an enemy to none, but mother for all."[151]
She is a mother, but also, like Mary, a virgin: mother by the ardor of charity, virgin by the integrity of the faith that she guards, defends and teaches.[152] This virginal motherhood is linked to her task of teacher, a task which the Church carries out in obedience to Christ. For this reason, Augustine looks to the Church as guarantor of the Scriptures,[153] and attests that he will remain secure in her whatever difficulties arise for him,[154] urgently exhorting others to do the same: "Thus, as I have often said and impress upon you with vehemence, whatever we are, you are secure if you have God as your Father and His Church as your mother."[155] From this firm conviction then is born his passionate exhortation that one should love God and the Church—God as Father and the Church as Mother.[156] Perhaps no one else has spoken of the Church with such great affection and passion as Augustine. I have pointed out a few of his statements, in the hope that these are sufficient to show the depth and the beauty of a teaching that will never be studied sufficiently, especially from the point of view of the love that animates the Church as the effect of the Holy Spirit's presence within her. He writes, "We have the Holy Spirit if we love the Church: we love the Church if we remain in her unity and charity."[157]
4. Freedom and grace
Even to indicate briefly the various aspects of St. Augustine's theology would be an infinite task. Another important, indeed fundamental aspect, linked also to his conversion, is that of freedom and grace. As I have already mentioned, it was on the eve of his conversion that he grasped the responsibility of the human person in his actions, and the necessity of the grace of the sole Mediator,[158] whose power he felt in the moment of the final decision, as the eighth Book of his Confessions eloquently testifies.[159] His personal reflections and the controversies he later experienced, particularly with the followers of the Manichaeans and the Pelagians, offered him the opportunity to study more deeply the individual facets of this problem and to propose a synthesis, although this was done with great modesty because of the highly mysterious nature of the problem.
He always defended freedom as one of the bases of a Christian anthropology, against his former coreligionists,[160] against the determinism of the astrologers whose victim he himself had once been,[161] and against every form of fatalism;[162] he explained that liberty and foreknowledge are not incompatible,[163] nor liberty and the aid of divine grace. "The fact that free will is aided, does not destroy it; but because it is not taken away, it is aided."[164] And the Augustinian principle is well known: "He who made you without your participation, does not justify you without your participation. He has made you without your knowledge; He justifies you if you will it."[165]
With a long series of biblical texts, he demonstrates to those who doubted this compatibility, or upheld the contrary view, that freedom and grace belong to divine revelation and that one must hold firmly to both of these truths.[166] Few are capable of grasping this compatibility in its profundity, for this is an exceedingly difficult question[167] which can cause many people anxiety,[168] because while defending liberty one can give the impression of denying grace, and vice versa.[169] One must therefore believe in their compatibility just as one must believe in the compatibility of the two entirely necessary offices of Christ, who is at once savior aid judge, for it is on these two offices that freedom and grace depend: "If then God's grace does not exist, how does He save the world? And if free will does not exist, how does He judge the world?"[170]
On the other hand, Augustine insists on the necessity of grace, which is the same thing as the necessity of prayer. To those who said that God does not command what is impossible, and that therefore grace is not necessary, he replied that "God does not command what is impossible; but when He commands, He exhorts you to do what you can and to ask for what you cannot do,"[171] and God gives help so that the command becomes possible, since "He does not abandon us unless we abandon Him first."[172]
The doctrine of the necessity of divine grace becomes the doctrine of the necessity of prayer, on which Augustine insists so much,[173] because, as he writes, "it is certain that God has prepared some gifts even for those who do not pray, such as the beginning of faith; but other gifts only for those who pray, such as final perseverance."[174]
Grace is therefore necessary to remove the obstacles that prevent the will from fleeing evil and accomplishing what is good. These obstacles are two in number, "ignorance and weakness,"[175] but especially the latter because "although it begins to be clear what is to be done and what goal is to be striven for . . . one does not act, one does not carry it out, one does not live well."[176] Augustine calls this helping grace "the inspiration of love so that we may carry out in holy love what we have recognized . . . must be done.[177]
The two obstacles of ignorance and weakness must be overcome if we are to breathe the air of freedom. It will not be superfluous to recall that the defense of the necessity of grace is, for Augustine, the defense of Christian freedom. Starting from Christ's words, "If the Son sets you free, then you will be truly free" (Jn 8:36), he defends and proclaims this freedom which is inseparable from truth and love. Truth, love and freedom are the three great good things that fired the spirit of Augustine and exercised his genius; he shed much light on the understanding of these.
To pause briefly in consideration of this last good, that of freedom, we must observe that he describes and celebrates Christian freedom in all its forms, from the freedom from error—for the liberty of error is "the worst death of the soul"[178]—through the gift of faith which subjects the soul to the truth,[179] to the final and inalienable freedom, the greatest of all, which consists in the inability to die and in the inability to sin, i.e. in immortality and the fullness of righteousness.[180] All other freedoms which Augustine illustrates and proclaims find their place among these two, which mark the beginning and the end of salvation: the freedom from the dominion of the disordered passions, as the work of the grace that enlightens the intellect and gives the will so much strength that it becomes victorious in the combat with evil (as he himself experienced in his conversion when he was freed from the harsh slavery); (181) the freedom from time that we devour and that devours us,[182] in that love permits us to live anchored to eternity.[183]
He sets forth the unutterable riches of justification—the divine life of grace,[184] the indwelling of the Holy Spirit,[185] and "deification"[186]—and makes an important distinction between the remission of sins which is total, full and perfect on the one hand, and on the other hand the interior renewal which is progressive and will be full and total only after the resurrection, when the human person as a whole shares in the divine immutability.[187]
In the case of the grace that strengthens the will, he insists that it operates by means of love and therefore makes the will invincible against evil, without removing from the will the possibility of refusal. Commenting on the words of Jesus in the Gospel of John, "No one comes to me unless the Father draws him" (Jn 6:44), he writes, "Do not think that you are drawn against your will: the spirit is drawn also by love."[188] But love, as he also observes, works "with liberal sweetness,"[189] so that "the one who observes the precept with love, observes it in freedom.[190] "The law of freedom is the law of love."[191]
Augustine teaches no less insistently freedom from time, a freedom that Christ, the eternal Word, has come to bring us by his entry into the world in the incarnation: "O Word that exists before time, through whom time was made," he exclaims, "born in time although You are eternal life, calling those who exist in time and making them eternal!"[192] It is well known that St. Augustine studied deeply the mystery of time[193] and both felt and stated the need to transcend time in order to exist truly. "That you may be truly yourself, transcend time. But who shall transcend it by his own power? Let Christ lift him up, as He said to the Father: 'I wish that they too may be with me where I am.'"[194]
Christian freedom, as I have briefly mentioned, is seen and meditated on in the Church, the city of God, which manifests the fruits of this freedom and, as far as is in her power, makes all people sharers in them, upheld by divine grace. For she is founded on the "social love that embraces all people and wishes to unite them in one justice and peace, unlike the city of the wicked, which divides and sets people against one another because it is founded on "private" love.[195]
It is good to mention here some of the definitions of peace which Augustine made according to the various contexts in which he was speaking. Starting from the idea that "the peace of mankind is ordered harmony," he defines other kinds of peace, such as "the peace of the home, the ordered harmony of those who live together, in giving orders and in obeying them," likewise the peace of the earthly city and "the peace of the heavenly city, the wholly ordered and harmonious fellowship in enjoying God and enjoying one another in God," then "the universal peace that is the tranquility of good order," and finally the order itself that is "the disposition that gives its place to each of the various equal and unequal things."[196] "The pilgrimage of Your people sighs" for this peace "from its departure until its return,"[197] and for this peace it works.
5. Charity and the ascent of the spirit
This brief synthesis of Augustine's teaching would remain seriously incomplete, if we did not mention his spiritual teaching, which, united closely to his philosophical and theological teaching, is no less rich than these. We must return once more to conversion, with which we began. It was then that he decided to dedicate himself totally to the ideal of Christian perfection. He remained always faithful to this ideal; even more than this, he committed himself with all his power to showing others the path of perfection, drawing both on his own experience and on the Bible, which is for all the first nourishment of piety.
He was a man of prayer; one might indeed say, a man made of prayer—it suffices to recall the famous Confessions which he wrote in the form of a letter to God—and he repeated to all, with incredible persistence, the necessity of prayer: "God has willed that our struggle should be with prayers rather than with our own strength",[198] he describes the nature of prayer, which is so simple and yet so complex,[199] the interiority which permits him to identify prayer with desire: "Your desire is itself your prayer; and if your desire is continuous, then your prayer too is continuous."[200] He brings out its social usefulness also: "Let us pray for those who have not been called, that they may be called. For perhaps God has predestined them in such a way that they will be granted and receive the same grace in answer to our prayers";[201] and he speaks of its wholly necessary link to Christ "who prays for us, and prays in us, and is prayed to by us. He prays for us as our priest; He prays in us, as our head; He is prayed to by us, as our God. Let us therefore recognize our voices in him, and his voice in us."[202]
He climbed with steady diligence the steps of the interior ascents, and described their program for all, an ample and well-defined program that comprises the movement of the spirit toward contemplation— purification, constancy and serenity, orientation toward the light, dwelling in the light[203]—the stages of charity—incipient, progressing, intense, perfect[204]—the gifts of the Holy Spirit that are linked to the beatitudes,[205] the petitions of the Lord's Prayer,[206] the examples given by Christ himself.[207]
If the Gospel beatitudes constitute the supernatural environment in which the Christian must live, the gifts of the Holy Spirit bring the supernatural touch of grace which makes this climate possible; the petitions of the Lord's Prayer, or in general, prayer which can be narrowed down to these petitions, gives the necessary nourishment; the example of Christ provides the model that is to be imitated; and charity is the soul of all, the source of radiation outwards and the secret power of the spiritual life. It is no small merit of Augustine to have narrowed all of Christian doctrine and life down to the question of charity. "This is true love: that we cling to the truth and live righteously."[208]
We are led to this by Sacred Scripture, which in its entirety "tells the story of Christ and admonishes us to charity,"[209] and also by theology, which finds its own goal in charity,[210] by philosophy,[211] by pedagogy,[212] and finally by the study of politics.[213]
Augustine located the essence and the norm of Christian perfection in charity,[214] because it is the first gift of the Holy Spirit[215] and the reality which prevents one from being wicked.[216] It is the good with which one possesses all goods, and without which the other goods are of no avail. "Have charity, and you will have them all; because without charity, whatever you have will be of no benefit."[217]
He indicated all the inexhaustible riches of charity; it makes easy whatever is difficult,[218] gives newness to what has become a habit;[219] it gives irresistible force to the movement toward the supreme Good, because charity is always imperfect here on earth;[220] it frees from every interest that is not God;[221] it is inseparable from humility—"where there is humility, there is charity"[222]—and is the essence of every virtue, since virtue is nothing else but well-ordered love;[223] it is the gift of God. This final point is crucial, because it separates and distinguishes the naturalistic and the Christian concepts of life. "Whence comes the love of God and of neighbor that exists in men, if not from God himself? Because if it is not from God, but from men, the Pelagians have won: but if it is from God, then we have defeated the Pelagians."[224]
Charity gave birth in Augustine to the anxious desire to contemplate divine things, a desire that belongs to wisdom.[225] He frequently experienced the highest forms of contemplation, not only in his famous experience at Ostia,[226] but in other forms too.
He says of himself, "I often do this," referring to his recourse to the meditation of Scripture so that his pressing cares may not oppress him: "This is my delight, and I take refuge in this pleasure as much as the things I must do permit me to relax.... Sometimes You lead me into an interior sentiment that is utterly unusual, to a sweetness I cannot describe: if this were to reach its perfection in me, I cannot say what that would be, but it would not be this life."[227] When these experiences are united to the theological and psychological acuteness of Augustine, and to his uncommon talent as a writer, we understand how he was able to describe the mystical ascents with such precision, so that he has been called by many people the prince of mystics.
Despite his predominating love for contemplation, Augustine accepted the burden of the episcopate and taught others to do likewise, responding thus with humility to the call of our mother the Church.[228] But he also taught through his example and his writings how to preserve the taste for prayer and contemplation among the tasks of pastoral activity. It is worth while to recall the synthesis that he offers us in the City of God, which has become classical. "The love of the truth seeks the holy repose of leisure, but the necessity of love takes on the just duty. If no one imposes this burden, one should spend one's time in perceiving and grasping the truth: but in this case, the delight in the truth must not be altogether abandoned, lest the sweetness be lost, and necessity become oppressive."[229] The profound teaching set out here merits a long and careful reflection, which becomes more easy and fruitful if we look to Augustine himself, who gave a shining example of the way to reconcile both aspects of the Christian life, prayer and action, which are apparently contradictory.
Endnotes
110 De Trin. 13, 19, 24: PL 42, 1034.
111 Ep. 118, 5, 33: PL 33, 448.
112 De civ. Dei 11, 10, 1: PL 41, 325.
113 De Trin. 4, 20, 29: PL 42, 908.
114 Cf. De Trin. 15, 17, 29: PL 42, 1081.
115 Cf. De Trin. 15, 27. 50: PL 42, 1097; ibid. 1, 5, 8: PL 42, 824-825; 9, 12, 18: PL 42, 970-971.
116 De Trin. 1, 2, 4: PL 42, 822.
117 Cf. Confess. 7, 19, 25: PL 32, 746.
118 De dono persev. 24, 67: PL 45, 1033-1034.
119 Serm. 186, 1, 1: 38, 999.
120 Serm. 294.9: PL 38, 1340.
121 Serm. 293, 7: PL 38, 1332.
122 Cf. Tractatus in Io 66, 2: PL 35, 1810-1811.
123 Cf. Serm. 47, 12-20: PL 38, 308-312.
124 Cf. Confess. 10, 42, 68: PL 32, 808.
125 De civ. Dei 10, 32, 2: PL 41, 315.
126 De Trin. 4:13, 17; PL 42, 899.
127 De Trin. 4, 13, 16: PL 42, 898.
128 De Trin. 4, 14, 19: 42, 901.
129 De gratia Christi et de pecc. orig. 2, 24, 28: PL 44, 398.
130 Serm. 151, 5: PL 38, 817.
131 Enarr. in Ps. 70, d. 2, 1: PL 36, 891.
132 De nupt et concup. 2, 12, 25: PL 44, 450-451.
133 De pedd. mer. et rem. 1, 26, 39: PL 44, 131.
134 Tractatus in Io 21, 8: PL 35, 1568.
135 Serm. 267, 4: PL 38, 1231.
136 Serm. 71, 12, 18: PL 38, 454.
137 Serm. 71, 20, 33: PL 38, 463-464.
138 Cf. Vatican Council II, Lumen Gentium, nn. 13-14: 21. etc.
139 Cf. De civ. Dei 1, 35; 18, 50: PL 41, 46; 612.
140 Cf. Eg. De unitate Ecclesiae: PL 43, 391-446.
141 Ep. 43, 7: PL 33, 163.
142 Cf. De civ. Dei 18, 51: PL 41, 613
143 Cf. Retract. 2, 18: PL 32, 637.
144 Cf. Confess. 6, 11, 18: PL 32 728-729.
145 De mor. Eccl. cath. 1, 30, 62: PL 32, 1336.
146 Cf. Confess. 7, 7, 11: PL 32, 739.
147 Cf. Ep. 48, 2: PL 33, 188.
148 Serm. 22, 10: PL 38, 154.
149 Cf. e.g. Psalmus contra partem Donati, epilogus: PL 43,31-32. '
150 Cf. Tractatus in lo 6, 15: PL 35, 1432.
151 De catech. rud. 15, 23: PL 40,328.
152 Cf. Serm. 188, 4: PL 38, 1004.
153 Cf. Confess. 7, 7, 11: PL 32, 759.
154 Cf. De bapt. 3, 2, 2: PL 43, 139-140.
155 Contra litt. Petil. 3, 9, 10: PL 43, 353.
156 Cf. Enarr. in Ps. 88, d. 2, 14: PL 37, 1140.
157 Tractatus in Io 32, 8: PL 35, 1646. 19
158 Cf. Confess 8, 10, 22; 7, 18, 24: PL 32, 759-745.
159 Cf. e.g. Confess. 8, 9, 21; 8, 12, 29: PL 32, 758-759; 762.
160 Cf. De libero arb. 3, 1, 3: PL 32, 1272; De duabus animabus 10, 14: PL 42, 104-105.
161 Cf. Confess. 4, 3, 4: PL 32, 694-695.
162 Cf. De civ. Dei 5, 8: PL 41, 48.
163 Cf. De libero arb. 3, 4, 10-11: PL 32, 1276; De civ. Dei 5, 9, 1-4: PL 148-152.
164 Ep. 157, 2, 10: PL 33, 677.
165 Serm. 169, 11, 13: PL 38, 923.
166 Cf. De gratia et lib. arb. 2, 2-11, 23: PL 44, 882-895.
167 Cf. Ep. 214, 6: PL 33, 970.
168 Cf. De pedd. mer. et rem. 2, 18, 28: PL 44, 124-125.
169 Cf. De gratia Christi et de pecc. orig. 47, 52: PL 44, 383-384.
170 Ep. 214. 2: PL 33, 969.
171 De natura et gratia 43, 50: PL 44, 271, Cf. Conc. Trid., D-S
172 De natura et gratia 26, 29: PL 44, 261.
173 Cf. Ep. 130: PL 33, 494-507.
174 De dono persev. 16, 39: PL 45, 1017.
175 De pedd. mer. et rem. 2 17, 26: PL 44, 167.
176 De spiritu et littera 3, 5: PL 44, 203.
177 Contra duas epp. Pel. 4, 5, 11: PL 44, 617.
178 Ep. 105, 2, 10: PL 33, 400.
179 Cf. De libero arb. 2, 13, 37: PL 32, 1261.
180 De corrept. et gratia 12, 33: PL 44, 936.
181 Cf. Confess. 8, 5, 10; 8, 9, 21: PL 32, 753; 758-759.
182 Cf. Confess. 9, 4, 10: PL 32, 768.
183 Cf. De vera relig. 10, 19: PL 34, 131.
184 Cf. Ennar, in Ps. 70, d. 2, 3: PL 36, 893.
185 Cf. Ep. 187: PL 33, 832-848.
186 Ennar, in Ps. 49, 2: PL 36, 565.
187 Cf. De pedd. mer. et rem. 2, 7, 9: PL 44, 156-157; Serm. 166, 4: PL 38, 909.
188 Tractatus in Io 26, 25: PL 35, 1607-1609.
189 Contra Iulianum 3, 112: PL 45, 1296.
190 De gratia Christi et de pecc. orig. 1, 13, 14: PL 44, 368.
191 Ep. 167, 6, 19: PL 33, 740.
192 Enarr. in Ps. 101, d. 2, 10: PL 37, 1311-1312.
193 Cf. Confess. lib. 11: PL 32, 809-826.
194 Tractatus in Io 38, 10: PL 35, 1680.
195 De Gen. ad litt. 11, 15, 20: PL 34, 437.
196 De civ. Dei 19, 13: PL 41, 840.
197 Confess. 9, 13, 37: PL 32, 780.
198 Contra Iulianum 6, 15: PL 45, 1535.
199 Cf. De serm. Domini in Monte 2, 5, 14: PL 34, 1236.
200 Enarr. in Ps. 37, 14: PL 36, 404.
201 De dono persev. 22, 60: PL 45, 1029.
202 Enarr. in Ps. 85, 1: PL 37, 1081.
203 Cf. De quantitate animae 33, 73-76: PL 32, 1075-1077.
204 Cf. De natura et gratia 70, 84: PL 44, 290.>
205 Cf. De serm. Domini in Monte 1, 1, 3-4: PL 34, 1231-1232; De doctr. Christ. 2, 7, 9-11: PL 34, 39-40.
206 Cf. De serm. Domini in Monte 2, 11, 38: PL 34, 1286
207 Cf. De sancta virginitate 28, 28: PL 40, 411.
208 De Trin. 8, 7, 10: PL 42, 956.
209 De catech. rudibus 4, 8: PL 40, 315.
210 Cf. De Trin. 14, 10, 13: PL 42, 1047.
211 Cf. Ep. 137, 5, 17: PL 38, 524.
212 Cf. De catech. rudibus 12, 17: PL 40, 323.
213 Cf. Ep. 137, 5, 17; 138, 2, 15: PL 38, 524; 531-532. 20
214 Cf. De natura et gratia 70, 84: PL 44, 290.
215 Cf. Tractatus in Io 87, 1 : PL 35, 1852.
216 Cf. Tractatus in Ep. Io 7, 8; 10, 7: PL 35, 1441; 1470-1471.
217 Tractatus in Io 32,8: PL 35, 1646.
218 Cf. De bono viduitatis 21, 26: PL 40, 447.
219 Cf. De catech. rudibus 12, 17: PL 40, 323.
220 Cf. Serm. 169, 18: PL 38, 926; De perf. iust. hom.: PL 44, 291 318.
221 Cf. Enarr. in Ps. 53, 10: PL 36, 666-667.
222 Tractatus in Ep. Io, prol.: PL 35, 1977.
223 Cf. De civ. Dei 15, 22: PL 41, 467.
224 De gratia et lib. arb. 18, 37: PL 44, 903-904.
225 Cf. De Trin. 12, 15, 25: PL 42, 1012.
226 Cf. Confess. 9, 10, 24: PL 32, 774.
227 Confess 10, 40, 65: PL 32, 807.
228 Cf. Ep. 48,1: PL 33, 188.
229 De civ. Dei 19, 19: PL 41, 647.
