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Augustine: Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell. [18] Chrysostom: Or, the judgment and the council denote punishment in this word; hell-fire future punishment. He denounces punishment against anger, yet does not ...
The posthumous supplement to Aquinas' Summa theologiciae suppl. Q97 A4 flags discussion of the location of hell as speculation: As Augustine says (De Civ. Dei xv, 16), "I am of opinion that no one knows in what part of the world hell is situated, unless the Spirit of God has revealed this to some one."
Augustine's argument continued, according to Niebuhr, by proposing that humans have a tendency to sin because of a biologically inherited nature and rejected the Pelagian view that human will could overcome sin on its own. [57] Niebuhr believed Augustine's argument placed sin in the human will, which was corrupted by Adam's original sin.
According to Mar Marcos, Augustine made use of several biblical examples to legitimize coercion, but the primary analogy in Letter 93 and in Letter 185, is the parable of the Great Feast in Luke 14.15–24 and its statement compel them to come in. [255]: 1 Russell says, Augustine uses the Latin term cogo, instead of the compello of the Vulgate ...
Augustine believed that unbaptized infants go to hell as a consequence of original sin. [c] [81] The Latin Church Fathers who followed Augustine adopted his position, which became a point of reference for Latin theologians in the Middle Ages. [82] In the later medieval period, some theologians continued to hold Augustine's view.
Augustine of Hippo distinguished between the purifying fire that saves, and the eternally consuming fire for the unrepentant. [4] Gregory the Great established a connection between earthly penance and purification after death. All Soul's Day, established in the 10th century, turned popular attention to the condition of departed souls. [4]
Modern English translations of it are sometimes published under the title The Confessions of Saint Augustine in order to distinguish the book from other books with similar titles. Its original title was Confessions in Thirteen Books , and it was composed to be read out loud with each book being a complete unit.
Augustine viewed the grace leading to justification as unfailing for the elect, [68] [69] though he did not explicitly call it "irresistible grace". [70] Some Protestant theologians interpret Augustine’s teachings as implying that justifying grace is indeed irresistible.