Antipelagianische Schriften
- Sprache:
- Englisch
- Übersetzung:
- Holmes/Wallis
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Mit Scanfehlern (automatische Messung über den ganzen Text, nicht von Hand geprüft) · 2 unlesbare Passagen, von den Antworten ausgeschlossen
- Umfang:
- ~680.000 Wörter · 3.218 Passagen
Dieses Werk zitieren
- APAAugustinus von Hippo. (n.d.). Anti-Pelagian Writings (NPNF I/V) [Antipelagianische Schriften] (Holmes/Wallis, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/de/works/augustine/anti-pelagian-writings-npnf-i-v
- MLAAugustinus von Hippo. Anti-Pelagian Writings (NPNF I/V) [Antipelagianische Schriften]. Translated by Holmes/Wallis. Digital reproduction, SigPhi, https://sigphiai.com/de/works/augustine/anti-pelagian-writings-npnf-i-v.
- ChicagoAugustinus von Hippo. Anti-Pelagian Writings (NPNF I/V) [Antipelagianische Schriften]. Translated by Holmes/Wallis. Digital reproduction, SigPhi. https://sigphiai.com/de/works/augustine/anti-pelagian-writings-npnf-i-v.
Nachweis der wiedergegebenen Ausgabe. SigPhi ist die digitale Reproduktion. Jahr, Verlag und Übersetzer werden angegeben, soweit bekannt; „n.d.“ bedeutet unbekanntes Jahr.
Wovon es handelt
Augustins Schriften gegen Pelagius und dessen Anhänger: über Gnade, freien Willen, Erbsünde und die Kindertaufe.
Kontext und Geschichte
Pelagius meinte, der Mensch könne Gottes Gebot aus eigener Kraft erfüllen, und Augustin sah darin die Leugnung, dass Gnade überhaupt nötig sei. Der Streit zog sich von 412 fast bis zu seinem Tod 430 und hat festgelegt, was der Westen unter Erbsünde versteht. Er trieb ihn auch zu seinen härtesten Aussagen über die Prädestination, und viele davon liest man besser, wenn man weiß, dass sie gegen jemanden geschrieben sind.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
It was inevitable that the energy of the Church in intellectually realizing and defining its doctrines in relation to one another, should first be directed towards the objective side of Christian truth. The chief controversies of the first four centuries and the resulting definitions of doctrine, concerned the nature of God and the person of Christ ; and it was not until these theological and Christological questions were well upon their way to final settlement, that the Church could turn its attention to the more subjective side of truth. Meanwhile she bore in her bosom a full recognition, side by side, of the freedom of the will, the evil consequences of the fall, and the necessity of divine grace for salvation. Individual writers, or even the several sections of the Church, might exhibit a tendency to throw emphasis on one or another of the elements that made up this deposit of faith that was the common inheritance of all. The East, for instance, laid especial stress on free will : and the West dwelt more pointedly on the ruin of the human race and the absolute need of God's grace for salvation. But neither did the Eastern theologians forget the universal sinfulness and need of redemption, or the necessity, for the realization of that redemption, of God's gracious influences ; nor did those of the \\'est deny the self-determination or accountability of men. All the elements of the composite doctrine of man were everywhere confessed ; but they were variously emphasized, according to the temper of the writers or the controversial demands of the times. Such a state of affairs, however, was an invitation to heresy, and a prophecy of controversy ; just as the simultaneous confession of the unity of God and the Deity of Christ, or of the Deity and the humanity of Christ, inevitably carried in its train a series of heresies and controversies, until the definitions of the doctrines of the Trinity and of the person of Christ were complete.…