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The Predestination of Humans : Augustinus, Tome III, Book IX /
"No other theological text polarized the early modern Catholic world as much as Cornelius Jansen's Augustinus. In it the erudite bishop not only reconstructed St. Augustine's teaching on grace and free will, but also boldly claimed that his views were in line with the Council of Trent...
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| Formato: | Electrónico eBook |
| Idioma: | Inglés Latín |
| Publicado: |
Washington, D.C. :
The Catholic University of America Press,
[2022]
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| Colección: | Book collections on Project MUSE.
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| Temas: | |
| Acceso en línea: | Texto completo |
Tabla de Contenidos:
- Intro
- Contents
- Translator's Introduction by Guido Stucco
- Tome III, Book IX, of the Augustinus
- Preface
- One. Predestination is God's eternal decree through which he acts in history.
- Two. What is predestination concerned with? Grace is the effect of predestination.
- Three. What is predestination concerned with? Grace is the effect of predestination (continued).
- Four. We should talk about double predestination to life and to death (Council of Valence).
- Five. Other words for predestination: election, divine purpose, discernment.
- Six. Three erroneous views about predestination: Pelagians', Semipelagians', and Manicheans'.
- Seven. In what sense does God foresee? a) simple intelligence
- b) middle knowledge (incompatible with efficacious grace)
- c) knowledge of vision (the science of vision). Predestination is not the same as foreknowledge.
- Eight. The grace of the Savior rescues us from massa damnata and leads us infallibly to heaven.
- Nine. About vocati non secundum propositum: general predestination to goodness. They are justified only apparently, but since they were not predestined they do not persevere.
- Ten. The predestination of merits: angels receive predestination as a reward for their merits, though they are not predestined to grace because they do not require it. They freely chose to serve God. This could have been true of Adam and his progeny as well had he not fallen.
- Eleven. For fallen man, there is a need for predestination to grace.
- Twelve. For the angels, there is no predestination, but foreknowledge
- in this case, we can speak of merely adjutorium sine quo non.
- Thirteen. God rewards angels' merits.
- Fourteen. God rewards them after seeing their merits.
- Fifteen. Modern theology has fallen into three errors...
- Sixteen. Weak objection by Lessius: not all the people to whom Paul wrote Rom 8:28 must have persevered to the end. This shows that (a) predestination is based on foreseen merits
- (b) perseverance depends on our will cooperating with grace. Paul's use of synecdoche to make his point.
- Seventeen. God's grace efficacious and irresistible.
- Eighteen. God's predestination is gratuitous, as the case of infant baptism clearly shows.
- Nineteen. Predestination is not based on foreknowledge: God infallibly obtains the intended effects. He rescues some from massa damnata
- lessens the power of temptation
- defends people against them
- accelerates death.
- Twenty. God grants faith and love to some, but not final perseverance (this is Augustine's distinction between vocati and vocati secundum propositum).
- Twenty-One. Predestination is based on God's will and not on foreseen merits.