Thomas Bradwardine idézet

“St. Augustine confesses that he himself had been formerly in a similar mistake. 'I was once,' says he, 'a Pelagian in my principles; I thought that faith towards God was not the gift of God, but that we procured it by our own powers, and that then, through the use of it, we obtain the gifts of God; I never supposed that the preventing grace of God was the proper cause of our faith, till my mind was struck in a particular manner by the apostle's argument and testimony: What hast thou that thou hast not received, and if thou hast received it, why dost thou glory as if thou hadst not received it?”

“The Pelagians produce such Scriptures as these: 'The Lord is with you, while ye be with him; and if ye seek him, he will be found of you' (2 Chron. xv. 2). 'Turn ye, …and I will turn unto you' (Zech. i. 3) From which they would infer, that the grace of God is proportioned to the merits of men. But all this would be to no purpose, if they would but compare one Scripture with another; for example: 'Turn us, O God of our salvation' (Ps lxxxv. 4); and, 'after that I was turned, I repented' (Jer. xxxi. 19); and, 'turn us unto thee, O Lord, and we shall be turned”

“When I heard those parts of the Scriptures read in the Church which extol the grace of God, and lower the free-will of man, for example, 'It is not of him that willeth, or of him that runneth, but of God that sheweth mercy,' and many similar passages,—this doctrine of grace was very disagreeable to my ungrateful mind. But afterwards I began to perceive some few distant rays of light respecting this matter. I seemed to see, but by no means clearly, that the grace of God is prior, both in nature and in time, to any good actions that men can possibly perform; and I return thanks to God, from whom proceeds every good thing, for thus freely enlightening my understanding.”

“The mischievous Pelagians maintain that this sort of grace is not given freely by God but is to be obtained by preceding merits. I myself was once so foolish and empty, when I first applied myself to the study of philosophy, as to be seduced by this error.”

“Undoubtedly, such expressions as, 'Turn yourselves,' &c. relate to the free power which every man has to will; but if Pelagius had half an eye, he might see that God, in giving the precept which directs us to turn unto him, influences also the human will, and excites it to action; not, indeed, in opposition our free choice, but the reverse, as I have all along maintained. Hence it is written, 'Without me ye do nothing.' And again, 'I laboured more abundantly than they all, yet not I, but the grace of God which with me.' And lastly, 'I do not this for your sakes, O house of Israel, but for mine holy name's sake. Then will I sprinkle clean water upon you, and shall be clean; and I will cleanse you from your idols. A new heart also will I give you, and a new spirit will put within you; and I will take away the stony heart, and will give you a heart of flesh.”

“St. Paul says, that God commendeth his love to us in that while we were yet sinners, Christ died for us: and that when we were enemies we were reconciled to God by the death of his Son. St. Paul was in a peculiar manner a child of grace: with gratitude, therefore, he honours and extols its efficacy in all his epistles; and particularly in his epistle to the Romans throughout he defends his doctrines with great precision and copiousness. 'Every mouth,' says he, 'must be stopped, and all the world become guilty before God. By the deeds of the law no flesh can be justified. Man must be justified freely by his grace. By grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast.”

“The word grace evidently implies that there is no antecedent merit. And in this way the apostle to the Romans appears to argue, when he says, 'And if by grace, then is it no more of works: otherwise grace is no more grace. Now to him that worketh is the reward not reckoned of grace, but of debt.' All this is perfectly intelligible, even in the conduct of liberal and magnificent human characters. They frequently bestow their gifts from a pure spirit of liberality, without the smallest previous claim on the score of merit. And shall not God, whose perfections are infinite, do more than this?”

“God gives his grace freely, in the strictest sense of the word, and without merit on the part of man. For if God did not bestow his grace in this perfectly gratuitous manner, but on account of some subordinate contingent uncertain cause, he could not possibly foresee how he should bestow his free gifts.”