[46] Rom. 4:17.
[47] Wis. 11:20.
[48] 2 Peter 2:19.
[49] John 8:36.
[50] Eph. 2:8.
[51] 1 Cor. 7:25.
[52] Eph. 2:8, 9.
[53] Eph. 2:10.
[54] Cf. Gal. 6:15; I1 Cor. 5:17.
[55] Ps. 51:10.
[56] Phil. 2:13.
[57] Rom. 9:16.
[58] Prov. 8:35 (LXX).
[59] From the days at Cassiciacum till the very end, Augustine 
toiled with the mystery of the primacy of God's grace and the 
reality of human freedom.  Of two things he was unwaveringly sure, 
even though they involved him in a paradox and the appearance of 
confusion.  The first is that God's grace is not only primary but 
also sufficient as the ground and source of human willing.  And 
against the Pelagians and other detractors from grace, he did not 
hesitate to insist that grace is irresistible and inviolable.  Cf. 
On Grace and Free Will, 99, 41-43; On the Predestination of the 
Saints, 19:10; On the Gift of Perseverance, 41; On the Soul and 
Its Origin, 16; and even the Enchiridion, XXIV, 97.
	But he never drew from this deterministic emphasis the 
conclusion that man is unfree and everywhere roundly rejects the 
not illogical corollary of his theonomism, that man's will counts 
for little or nothing except as passive agent of God's will.  He 
insists on responsibility on man's part in responding to the 
initiatives of grace.  For this emphasis, which is 
characteristically directed to the faithful themselves, see On the 
Psalms, LXVIII, 7-8; On the Gospel of John, Tractate, 53:6-8; and 
even his severest anti-Pelagian tracts: On Grace and Free Will, 6-
8, 10, 31 and On Admonition and Grace, 2-8.
[60] Ps. 58:11 (Vulgate).
[61] Ps. 23:6.
[62] Cf. Matt. 5:44.
[63] The theme that he had explored in Confessions, Bks. I-IX.  
See especially Bk. V, Chs. X, XIII; Bk. VII, Ch. VIII; Bk. IX, Ch. 
I.
[64] Cf. Ps. 90:9.
[65] Job 14:1.
[66] John 3:36.
[67] Eph. 2:3.
[68] Rom. 5:9, 10.
[69] Rom. 8:14. 
[70] John 1:14.
[71] Rom. 3:20.
[72] Epistle CXXXVII, written in 412 in reply to a list of queries 
sent to Augustine by the proconsul of Africa.
[73] John 1:1.
[74] Phil. 2:6, 7.
[75] These metaphors for contrasting the "two natures" of Jesus 
Christ were favorite figures of speech in Augustine's 
Christological thought.  Cf. On the Gospel of John, Tractate 78; 
On the Trinity, I, 7; II, 2; IV, 19-20; VII, 3; New Testament 
Sermons, 76, 14.
[76] Luke 1:28-30.
[77] John 1:14.
[78] Luke 1:35.
[79] Matt. 1:20.
[80] Rom. 1:3.
[81] Rom. 8:3.
[82] Cf. Hos. 4:8.
[83] I1 Cor. 5:20, 21.
[84] Virgil, Aeneid, II, 1, 20.
[85] Num. 21:7 (LXX).
[86] Matt. 2:20.
[87] Ex. 32:4.
[88] Rom. 5:12.
[89] Deut. 5:9.
[90] Ezek. 18:2.
[91] Ps. 51:5.
[92] 1 Tim. 2:5.
[93] Matt. 3:13.
[94] Luke 3:4; Isa. 40:3.
[95] Ps. 2:7; Heb. 5:5; cf. Mark 1:9-11.
[96] Rom. 5:16.
[97] Rom. 5:18.
[98] Rom. 6:1.
[99] Rom. 5:20.
[100] Rom. 6:2.
[101] Rom. 6:3.
[102] Rom. 6:4-11.
[103] Gal. 5:24.
[104] Col. 3:1-3.
[105] Col. 3:4.
[106] John 5:29.
[107] Ps. 54:1.
[108] Cf. Matt. 25:32, 33.
[109] Ps. 43:1.
[110] Reading the classical Latin form poscebat (as in Scheel and 
PL) for the late form poxebat (as in Riviere and many old MSS.).
[111] Cf. Ps. 113:3.
[112] Here reading unum deum (with Riviere and PL) against deum 
(in Scheel).
[113] A hyperbolic expression referring to "the saints." 
Augustine's Scriptural backing for such an unusual phrase is Ps. 
82:6 and John 10:34f.  But note the firm distinction between ex 
diis quos facit and non factus Deus.