↑ Ten Plagues of Egypt, destruction of Shechem, etc. and most notably the punishments inflicted on the Israelites for lapsing from Yahwism; explicitly in Isaiah 14:21, Exodus 20:5, Exodus 34:6-7, Jeremiah 32:18. Krašovec, Jože, Reward, punishment, and forgiveness: the thinking and beliefs of ancient Israel in the light of Greek and modern views, BRILL, 1999, p 113.
↑ J. N. D. Kelly Early Christian Doctrines (San Francisco: Harper Collins, 1978) p. 171, referred to in Daniel L. Akin, A Theology for the Church, p. 433
↑ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 255 & 258. ISBN 978-1-4563-8980-2
↑ H. E. W. Turner, The Patristic Doctrine of the Redemption: A Study of the Development of Doctrine During the First Five Centuries (Eugene, OR: Wipf & Stock Publishers, 2004) p. 71
↑ Bernhard Lohse, A Short History of Christian Doctrine (Philadelphia, PA: Fortress Press, 1966), p. 104
↑ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), p. 258. ISBN 978-1-4563-8980-2
↑ Arthur C. McGiffert, A History of Christian Thought: Volume 1, Early and Eastern (New York; London: C. Scribner's sons, 1932), p. 101
↑ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 258–259. ISBN 978-1-4563-8980-2
↑ Augustine taught that Adam's sin was both an act of foolishness (insipientia) and of pride and disobedience to God of Adam and Eve. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth. Augustine wrote to Julian of Eclanum: Sed si disputatione subtilissima et elimatissima opus est, ut sciamus utrum primos homines insipientia superbos, an insipientes superbia fecerit (Contra Julianum, V, 4.18; PL 44, 795). This particular sin would not have taken place if Satan had not sown into their senses "the root of evil" (radix Mali): Nisi radicem mali humanus tunc reciperet sensus (Contra Julianum, I, 9.42; PL 44, 670)
↑ ORIGINAL SIN- Biblical Apologetic Studies - Retrieved ngày 17 tháng 5 năm 2014. Augustine of Hippo (354–430) taught that Adam's sin is transmitted by concupiscence, or "hurtful desire", sexual desire and all sensual feelings resulting in humanity becoming a massa damnata (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will.
↑ Thomas Aquinas explained Augustine's doctrine pointing out that the libido (concupiscence), which makes the original sin pass from parents to children, is not a libido actualis, i.e. sexual lust, but libido habitualis, i.e. a wound of the whole of human nature: Libido quae transmittit peccatum originale in prolem, non est libido actualis, quia dato quod virtute divina concederetur alicui quod nullam inordinatam libidinem in actu generationis sentiret, adhuc transmitteret in prolem originale peccatum. Sed libido illa est intelligenda habitualiter, secundum quod appetitus sensitivus non continetur sub ratione vinculo originalis iustitiae. Et talis libido in omnibus est aequalis (STh Iª–IIae q. 82 a. 4 ad 3).
↑ Non substantialiter manere concupiscentiam, sicut corpus aliquod aut spiritum; sed esse affectionem quamdam malae qualitatis, sicut est languor. (De nuptiis et concupiscentia, I, 25. 28; PL 44, 430; cf. Contra Julianum, VI, 18.53; PL 44, 854; ibid. VI, 19.58; PL 44, 857; ibid., II, 10.33; PL 44, 697; Contra Secundinum Manichaeum, 15; PL 42, 590.
↑ Augustine wrote to Julian of Eclanum: Quis enim negat futurum fuisse concubitum, etiamsi peccatum non praecessisset? Sed futurus fuerat, sicut aliis membris, ita etiam genitalibus voluntate motis, non libidine concitatis; aut certe etiam ipsa libidine – ut non vos de illa nimium contristemus – non qualis nunc est, sed ad nutum voluntarium serviente (Contra Julianum, IV. 11. 57; PL 44, 766). See also his late work: Contra secundam Iuliani responsionem imperfectum opus, II, 42; PL 45,1160; ibid. II, 45; PL 45,1161; ibid., VI, 22; PL 45, 1550–1551. Cf.Schmitt, É. (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Études Augustiniennes. Paris. tr. 104.
