Notes: CHAPTER TWO
1. Irenaeus against heresies book IV chap. 18 (3)
2. So, N T Wright, although I assume he exclusively had Jews/Christians in mind: “What St Paul really said” chap. 6 p109 Lion
3. The theologically crucial distinction between our faith in Christ and Christ’s own faith or faithfulness as the ground of justification in St Paul’s letters is still not distinguished in earlier English translations
4. e.g. 2nd Apology of Justin Martyr (AD110-165) – chap. 5; Transgression of angels & Irenaeus against heresies Book IV chap. 36 (4)
5. Book of Enoch: (utilizing R H Charles version)
6. Tertullian – On the apparel of women Book 1 chap.3
7. Philokalia Vol 2 p178 (see Wikipedia “Theosis” under heading “Divinisation – citation 6 (select “Theosis - Eastern Orthodox theology”)
8. a) Irenaeus against heresies Book III chap. 23 (5) b) Origen de Principiis Preface (4)
9. Augustine: De genesi ad litteram 166.27
10. Listing of early Fathers who were Trichotomist and Augustine’s objection is referred to in Wikipedia “Tripartite (theology)”
11. Justin on the resurrection chap. 10
12.a) Irenaeus against heresies Book II chap. 19 (6) b) Irenaeus against heresies Book V chap. 9 para 1
13. Epistle to Diognetus chap. 6
14. The treatises of Cyprian - Treatise 4 para 16
15. Refers to excerpt from Lumen Gentium 16
16. Reception of Augustine in the Orthodox Church” – Orthodox Wiki
17. Christos Yannaras: The Freedom of Morality (p151)
18. Archelaus: The Disputation with Manes (18)
19. Epistle of Ignatius to the Romans chap. 2
20. Extract from Augustine’s “On Rebuke and Grace” – chapter two: “It is to be confessed therefore that we have free choice to do both good and evil; but in doing evil everyone is free from righteousness and a servant of sin, while in doing good no one can be free unless we have been made free by Him who had said ‘If the Son shall make you free then you shall be free indeed.’” Hence, he is affirming that no one other than the Christian can ever choose a good action, or have any kind or good affection; this is clearer still in his next chapter (three): “For the grace of God through our Lord Jesus Christ must be apprehended – as that by which men alone are delivered from evil and without which they do absolutely no good thing, whether in thought or will, affection or in action”. Likewise his treatise “On Grace and Free Will” Chap. 7 his opening provides a false hope of his orthodoxy which is soon dashed: “We have now proved by our former testimonies from Holy Scripture that there is in man a free determination of will for living rightly and acting rightly; so now, let us see what are the divine testimonies concerning the grace of God without which we are not able to do any good thing.” In other words he is affirming as he always does that innately man has no effectual free will whatsoever, merely that is able to determine what he ought to do; thus, like Satan, man can only will, think and practice what is evil except he receive celestial grace (for there is no other grace that he acknowledged, either which is innate or imparted except through the sacraments of the Church). That is consistent with the teaching of the later breakaway Reformers (apart from his insistence on sacraments) but opposes the available witness of every earlier Father representing the assemblies that had received the catholic faith from the apostles; his teaching on providence and the rejection of any positive role for natural law was (at last) contradicted in spirit and substance within the Dogmatic Constitutions of the Second Vatican Council.
21. Origen systematically challenges the use of certain Scriptures that later Augustine and the Reformers employed in their attempts to limit or deny the free will of individuals to perform what is right in consequence of a “ruined nature”; also, their obscuring of the goodness and natural justice of God in the way that He was inclined to favour some whilst willing the destruction of others. These were passages such as “It is not him that wills or runs but of God who shows mercy” and “God has mercy on whom He will have mercy and whom He will He hardens (from Rom 9). Origen explains the context of these passages (as do I but he is Origen) as well as outlining the many others that unambiguously affirm free will and man’s natural (i.e. innate) ability to take heed to God’s law; to fear God and seek to do what is right – Origen de Principiis Book III chap. 1
22. Epistle of Ignatius to the Trallians chap. 11
23. Irenaeus against heresies Book V chap. 2 (3)