Testimonia

{"author":"Historical editor/translator (individual note author unspecified)","date_end":1887,"date_label":"1887 (historical English edition; transcription printing date uncertain)","date_start":1887,"edition_year":1887,"edition_year_basis":"Original NPNF I V title and imprint 1887; physical transcription printing date uncertain; per-work translator allocation unspecified","id":"ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","is_genuine_commentary_verified":false,"license_url":"https://en.wikisource.org/wiki/Wikisource:Reusing_Wikisource_content","public_import_allowed":true,"publication_location":"source-library","record_type":"editorial-footnote","references":[],"rights_approved":true,"section":"Chapter uncertain; original source section: Augustin's Part in the Controversy, editorial note cite_note-20","semantic_kind_reviewed":false,"source_context":[{"$text_sha256":"9b4c21fd100554d3fa594df24fdec0031eb64a4a37a685c72848c74a52266d1b"}],"source_library_url":"/library/0c811acf6c5d609e56bd/#ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy#cite_note-20","translator":"Peter Holmes (edition translator credit; work allocation unspecified), Robert Ernest Wallis (edition translator credit; work allocation unspecified), Benjamin B. Warfield (translation reviser and introduction author), Philip Schaff (series editor)","verification":{"note":{"backlink_hrefs":["#cite_ref-20"],"body_html":{"$text_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e"},"body_xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ol/li[20]/span[2]","container_html":{"$text_sha256":"27d4c3a95ecb9b935ee8c57c1db48cc3c1c07c7e220b4457f6eba662be22fe11"},"container_xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ol/li[20]","id":"cite_note-20"},"original_work_coordinate":{"actual_original_callouts":[{"backlink_href":"#cite_ref-20","nearest_preceding_main_text_book_heading":null,"nearest_preceding_main_text_chapter_heading":null,"nearest_preceding_main_text_section_heading":null,"nearest_preceding_transcription_book_heading":null,"nearest_preceding_transcription_chapter_heading":null,"nearest_preceding_transcription_section_heading":null,"original_callout":{"dom_serialized_html":{"$text_sha256":"cf4df85a8374ad426f6916dd9f76b3fa9725e01734a694574276a862d863c98c"},"dom_serialized_sha256":"cf4df85a8374ad426f6916dd9f76b3fa9725e01734a694574276a862d863c98c","original_node_id":"cite_ref-20","source_id":"0c811acf6c5d609e56bd","source_path":"raw/research/approved-family-refresh-0045/0c811acf6c5d609e56bd.html","source_sha256":"cf997eba08c583d94ab2a1c7dbebb3a1c8c693a8882c818e1beeb5c30486875c","text":"","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[8]/sup"}}],"ancient_author_assignment_approved":false,"author_assignment_basis":{"historical_author_review":{"native_opening_witnesses":[{"dom_serialized_html":{"$text_sha256":"9215ebf503bf11bbe4d777dbe1c54f362fe8455a0dfa13e5562a9abb733edb7f"},"dom_serialized_sha256":"9215ebf503bf11bbe4d777dbe1c54f362fe8455a0dfa13e5562a9abb733edb7f","original_node_id":"mwBA","original_text":"III. Augustin’s Part in the Controversy.","tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[1]"},{"dom_serialized_html":{"$text_sha256":"6193be02ae91f359768853f1799678ac312fad36399d976acb8a1862b0e4f551"},"dom_serialized_sha256":"6193be02ae91f359768853f1799678ac312fad36399d976acb8a1862b0e4f551","original_node_id":"mwBg","original_text":{"$text_sha256":"38f20880f3821280fc0e2d0e446194c242300ab3818fa730e71ddc296769a76e"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[2]"},{"dom_serialized_html":{"$text_sha256":"ba3dee7faa4fe13507c7a973c53c298ae6ad158c02fbd682beecde3b04f8ba72"},"dom_serialized_sha256":"ba3dee7faa4fe13507c7a973c53c298ae6ad158c02fbd682beecde3b04f8ba72","original_node_id":"mwFw","original_text":{"$text_sha256":"34369a94309a2565a4b7a2857c6c3c180922e61b624d6550fecb2d1dd7e276c5"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[3]"},{"dom_serialized_html":{"$text_sha256":"a7c438932bf3d51a2f0ca1b93e13acc8aa9dac560cc7261025d2dececc7b26f6"},"dom_serialized_sha256":"a7c438932bf3d51a2f0ca1b93e13acc8aa9dac560cc7261025d2dececc7b26f6","original_node_id":"mwSA","original_text":{"$text_sha256":"a184b0701589755f3bc7cd9473ce315637939fcc688e9d918951ce3fa23de9a2"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[4]"},{"dom_serialized_html":{"$text_sha256":"a7287ee62dc5d5a0dd0e3cce7751bd288a6cf2bfc65edcdc7846244947e9c24a"},"dom_serialized_sha256":"a7287ee62dc5d5a0dd0e3cce7751bd288a6cf2bfc65edcdc7846244947e9c24a","original_node_id":"mwaw","original_text":{"$text_sha256":"26361392ed5b2a279b010cf22b1b9d8a984f9392c608c375bafc11fdc9493483"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[5]"},{"dom_serialized_html":{"$text_sha256":"e0dc14e39f6cccf4241e8f25c6d22fee49468ffd9e246c50c75274afb7cd6c3e"},"dom_serialized_sha256":"e0dc14e39f6cccf4241e8f25c6d22fee49468ffd9e246c50c75274afb7cd6c3e","original_node_id":"mwig","original_text":{"$text_sha256":"d314cbc134e821692b9c48f781e288296780ab95096aea1d7cb7a1ca50330c2c"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[6]"},{"dom_serialized_html":{"$text_sha256":"2924e26d62d2c73e8b55034976fc01517937eced30ee8db4e0a3890ae5fb7161"},"dom_serialized_sha256":"2924e26d62d2c73e8b55034976fc01517937eced30ee8db4e0a3890ae5fb7161","original_node_id":"mwpA","original_text":{"$text_sha256":"451687af6f2058febd04520e1c53bb494c4cb3260e61fccc503ba71c16efd627"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[7]"},{"dom_serialized_html":{"$text_sha256":"2ea3a3c0ce52f37118d290b5919136f23159dc84ca1662b68eecfb5156e3d71a"},"dom_serialized_sha256":"2ea3a3c0ce52f37118d290b5919136f23159dc84ca1662b68eecfb5156e3d71a","original_node_id":"mwtA","original_text":{"$text_sha256":"9b4c21fd100554d3fa594df24fdec0031eb64a4a37a685c72848c74a52266d1b"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[8]"}],"original_catalogue_memberships":[{"dom_serialized_html":{"$text_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8"},"dom_serialized_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8","original_node_id":"mwEA","source_id":"26c58fbb5584d760f379","source_path":"raw/research/wikisource/patristic-series-volumes/26c58fbb5584d760f379.html","source_sha256":"1c01f465b7c2ccbf882c1ef01b7e5e5a9aa38770a491c117f41200b31549e551","text":"Introductory Essay","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ul/li[5]/a"}],"original_catalogue_title":"Introductory Essay","original_edition_author_credit":{"original_text":{"$text_sha256":"4d983dd7da08237256e67b37ffb677ed33924da2e65bfc9f8b493b8da7cd824b"},"sha256":"4d983dd7da08237256e67b37ffb677ed33924da2e65bfc9f8b493b8da7cd824b","source_path":"raw/research/anf-npnf/archive/selectlibraryofn05auguuoft.ocr.txt","source_sha256":"57621031229ccc939004b19b6749e9057fd5990ad188c15e2a4957d8d92f8786","utf8_byte_end":1168,"utf8_byte_start":650},"original_signed_introduction_credits":[{"source_path":"raw/research/wikisource/patristic-series-stage9/3bbaeaf3823fa5604e6e.html","source_sha256":"af20a867fb8540646838301ad6b6525efbac5fed60232e2052d3d94903a24c8e","witness":{"dom_serialized_html":{"$text_sha256":"6b2e2f044b48ab72632c3bd944148b0e9da7767753154229f781355eb1eb67a8"},"dom_serialized_sha256":"6b2e2f044b48ab72632c3bd944148b0e9da7767753154229f781355eb1eb67a8","original_text":"by professor benjamin b. warfield, D.D.","tag":"p","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[2]"}},{"source_path":"raw/research/wikisource/patristic-series-stage9/9fd1acb8ac3a8ddfd8fe.html","source_sha256":"8389c3d3c4f4385f89fe18e81830457180f8038ff73fbdbce3e8a340b40b4a94","witness":{"dom_serialized_html":{"$text_sha256":"f2514a93be9f4d2e52fd89027532955106edf3603f8c762a49e2a40c930625b8"},"dom_serialized_sha256":"f2514a93be9f4d2e52fd89027532955106edf3603f8c762a49e2a40c930625b8","original_text":"by professor benjamin b. warfield, D.D.","tag":"p","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[2]"}}]},"original_body_boundary":{"dom_serialized_html":{"$text_sha256":"6193be02ae91f359768853f1799678ac312fad36399d976acb8a1862b0e4f551"},"dom_serialized_sha256":"6193be02ae91f359768853f1799678ac312fad36399d976acb8a1862b0e4f551","original_node_id":"mwBg","original_text":{"$text_sha256":"38f20880f3821280fc0e2d0e446194c242300ab3818fa730e71ddc296769a76e"},"tag":"p","text_extraction_requires_review":null,"xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[2]"},"original_work_memberships":[{"dom_serialized_html":{"$text_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8"},"dom_serialized_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8","original_node_id":"mwEA","source_id":"26c58fbb5584d760f379","source_path":"raw/research/wikisource/patristic-series-volumes/26c58fbb5584d760f379.html","source_sha256":"1c01f465b7c2ccbf882c1ef01b7e5e5a9aa38770a491c117f41200b31549e551","text":"Introductory Essay","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ul/li[5]/a"}],"scope":"Qualified historical edition attribution; composition dates and verse exposition unreviewed"},"book_number_approved":false,"book_number_inferred_from_URL":false,"chapter_number_approved":false,"chapter_number_inferred_from_URL":false,"chapter_uncertain":true,"native_paragraph_number_prefix":null,"note_id":"cite_note-20","original_ancestor_location_witnesses":[],"original_main_text_heading_labels":[],"original_page_catalogue_memberships":[{"dom_serialized_html":{"$text_sha256":"6a46250ff33eca16c5839001c21c87f1f993d82dcfbd18caae3cae49ba97f661"},"dom_serialized_sha256":"6a46250ff33eca16c5839001c21c87f1f993d82dcfbd18caae3cae49ba97f661","original_node_id":"mwDw","source_id":"9fd1acb8ac3a8ddfd8fe","source_path":"raw/research/wikisource/patristic-series-stage9/9fd1acb8ac3a8ddfd8fe.html","source_sha256":"8389c3d3c4f4385f89fe18e81830457180f8038ff73fbdbce3e8a340b40b4a94","text":"Augustin's Part in the Controversy","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ul/li[3]/a"}],"original_parent_paragraph_witness":null,"original_transcription_heading_labels":[],"original_work_catalogue_memberships":[{"dom_serialized_html":{"$text_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8"},"dom_serialized_sha256":"52b359d62130c5e5cb03e81f156900f8864af63bf822255fcfa4f4930ed95ff8","original_node_id":"mwEA","source_id":"26c58fbb5584d760f379","source_path":"raw/research/wikisource/patristic-series-volumes/26c58fbb5584d760f379.html","source_sha256":"1c01f465b7c2ccbf882c1ef01b7e5e5a9aa38770a491c117f41200b31549e551","text":"Introductory Essay","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ul/li[5]/a"}],"owner_verified_section_label":"Chapter uncertain; original source section: Augustin's Part in the Controversy","record_type":"editorial-footnote","section_number_approved":false,"section_number_inferred_from_URL":false,"source_author_assignment_approved":false,"source_id":"0c811acf6c5d609e56bd","source_paragraph_index":null,"source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy","work_catalogue_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay"},"reference_proofs":[],"source_id":"0c811acf6c5d609e56bd","source_library_context_witnesses":[{"html":{"$text_sha256":"2ea3a3c0ce52f37118d290b5919136f23159dc84ca1662b68eecfb5156e3d71a"},"html_sha256":"2ea3a3c0ce52f37118d290b5919136f23159dc84ca1662b68eecfb5156e3d71a","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[1]/p[8]"}],"source_node":{"html":{"$text_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e"},"html_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e","xpath":"/html/body/div[3]/div/div[3]/main/div[3]/div[2]/div[1]/section[2]/ol/li[20]/span[2]"},"source_path":"raw/research/approved-family-refresh-0045/0c811acf6c5d609e56bd.html","source_record_file":"raw/review/source-library-note-batch-0060/original-source-records.jsonl","source_record_file_sha256":"b4720a3e7449f29393a9d742e4ad77e4b9f1eb941abe4be96090f8e5512c26e7","source_record_id":"ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","source_sha256":"cf997eba08c583d94ab2a1c7dbebb3a1c8c693a8882c818e1beeb5c30486875c","text_sha256":"8d745b1b4c41092fc1b9a6f4d6e65615e6f467b2533b4c1e185f03223539c0eb","type":"whole-source-library-dom"},"verified":true,"work":"Introductory Essay","work_id":"ws-augustine-antipelagian-npnf1-5-0c811acf6c5d609e56bd"}

references: [] | work_id: ws-augustine-antipelagian-npnf1-5-0c811acf6c5d609e56bd | origin: whole-source-proof-version | source: https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy#cite_note-20

{"author":"Historical editor/translator (individual note author unspecified)","date_end":1887,"date_label":"1887 (historical English edition; transcription printing date uncertain)","date_start":1887,"edition_year":1887,"edition_year_basis":"Original NPNF I V title and imprint 1887; physical transcription printing date uncertain; per-work translator allocation unspecified","id":"ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","is_genuine_commentary_verified":false,"license_url":"https://en.wikisource.org/wiki/Wikisource:Reusing_Wikisource_content","public_import_allowed":true,"publication_location":"source-library","record_type":"editorial-footnote","references":[],"rights_approved":true,"section":"Chapter uncertain; original source section: Augustin's Part in the Controversy, editorial note cite_note-20","semantic_kind_reviewed":false,"source_context":["After the publication of these treatises, the controversy certainly did not lull; but it relapsed for nearly three years again, into less public courses. Meanwhile, Augustin was busy, among other most distracting cares (Ep. 145, 1), still defending the grace of God, by letters and sermons. A fair illustration of his state of mind at this time, may be obtained from his letter to Anastasius (145), which assuredly must have been written soon after the treatise On the Spirit and the Letter. Throughout this letter, there are adumbrations of the same train of thought that filled this treatise; and there is one passage which may almost be taken as a summary of it. Augustin is so weary of the vexatious cares that filled his life, that he is ready to long for the everlasting rest, and yet bewails the weakness which allowed the sweetness of external things still to insinuate itself into his heart. Victory over, and emancipation from, this, he asserts, “cannot, without God’s grace, be achieved by the human will, which is by no means to be called free so long as it is subject to enslaving lusts.” Then he proceeds: “The law, therefore, by teaching and commanding what cannot be fulfilled without grace, demonstrates to man his weakness, in order that the weakness, thus proved, may resort to the Saviour, by whose healing the will may be able to do what it found impossible in its weakness. So, then, the law brings us to faith, faith obtains the Spirit in fuller measure, the Spirit sheds love abroad in us, and love fulfils the law. For this reason the law is called a schoolmaster, under whose threatening and severity ‘whosoever shall call on the name of the Lord shall be delivered.’ But ‘how shall they call on Him in whom they have not believed?’ Wherefore, that the letter without the Spirit may not kill, the life-giving Spirit is given to those that believe and call upon Him; but the love of God is poured out into our hearts by the Holy Spirit who is given to us, so that the words of the same apostle, ‘Love is the fulfilling of the law,’ may be realized. Thus the law is good to him that uses it lawfully; and he uses it lawfully, who, understanding wherefore it was given, betakes himself, under the pressure of its threatening, to liberating grace. Whoever ungratefully despises this grace by which the ungodly is justified, and trusts in his own strength for fulfilling the law, being ignorant of God’s righteousness, and going about to establish his own righteousness, is not submitting himself to the righteousness of God; and therefore the law is made to him not a help to pardon, but the bond of guilt; not because the law is evil, but because ‘sin,’ as it is written, ‘works death to such persons by that which is good.’ For by the commandment, he sins more grievously, who, by the commandment, knows how evil are the sins which he commits.” Although Augustin states clearly that this letter is written against those “who arrogate too much to the human will, imagining that, the law being given, the will is, of its own strength, sufficient to fulfil the law, though not assisted by any grace imparted by the Holy Ghost, in addition to instruction in the law,”—he refrains still from mentioning the names of the authors of this teaching, evidently out of a lingering tenderness in his treatment of them. This will help us to explain the courtesy of a note which he sent to Pelagius himself at about this time, in reply to a letter he had received some time before from him; of which Pelagius afterwards (at the Synod of Diospolis) made, to say the least of it, an ungenerous use. This note, Augustin tells us, was written with “tempered praises” (wherefrom we see his lessening respect for the man), and so as to admonish Pelagius to think rightly concerning grace,—so far as could be done without raising the dregs of the controversy in a formal note. This he accomplished by praying from the Lord for him, those good things by which he might be good forever, and might live eternally with Him who is eternal; and by asking his prayers in return, that he, too, might be made by the Lord such as he seemed to suppose he already was. How Augustin could really intend these prayers to be understood as an admonition to Pelagius to look to God for what he was seeking to work out for himself, is fully illustrated by the closing words of this almost contemporary letter to Anastasius: “Pray, therefore, for us,” he writes, “that we may be righteous,—an attainment wholly beyond a man’s reach, unless he know righteousness, and be willing to practise it, but one which is immediately realized when he is perfectly willing; but this cannot be in him unless he is healed by the grace of the Spirit, and aided to be able.” The point had already been made in the controversy, that, by the Pelagian doctrine, so much power was attributed to the human will, that no one ought to pray, “Lead us not into temptation, but deliver us from evil.”"],"source_library_url":"/library/0c811acf6c5d609e56bd/#ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy#cite_note-20","translator":"Peter Holmes (edition translator credit; work allocation unspecified), Robert Ernest Wallis (edition translator credit; work allocation unspecified), Benjamin B. Warfield (translation reviser and introduction author), Philip Schaff (series editor)","verification":{"proof_file":"raw/review/source-library-note-batch-0060/proof-records.jsonl","proof_file_sha256":"5ab7515afe3bdd69d27d5f8dcf7a632bd04e61bfac727cfe98b438bd75cdb4ce","proof_record_id":"ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20"},"verified":true,"work":"Introductory Essay","work_id":"ws-augustine-antipelagian-npnf1-5-0c811acf6c5d609e56bd"}

references: [] | work_id: ws-augustine-antipelagian-npnf1-5-0c811acf6c5d609e56bd | origin: existing-publication-record | source: https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy#cite_note-20

{"dom_serialized_html":{"$text_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e"},"id":"ws-library-full-note:0c811acf6c5d609e56bd:cite_note-20","note_source_id":"cite_note-20","original_html":{"$text_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e"},"original_node_id":"mw-reference-text-cite_note-20","source_anchor":"cite_note-20","source_html":{"$text_sha256":"196c4111c3a7ce1a32cb2ad81c9ca39eb34fb41d9cb503b9306f357e3a26522e"},"source_sha256":"cf997eba08c583d94ab2a1c7dbebb3a1c8c693a8882c818e1beeb5c30486875c","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy"}

references: [] | work_id: | origin: native-whole-html-projection | source: https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy