Warfield 1956, p. 22. Warfield, Benjamin B. (1956). Craig, Samuel G. (ed.). Calvin and Augustine. Philadelphia, PA: Presbyterian and Reformed Publishing Co.
Strong & McClintock 1880. Strong, James; McClintock, John (1880). "Augustine". The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. New York: Haper and Brothers.
books.google.com
Wiggers 1840, p. 364. "In respect to predestination, the fathers before Augustine differed entirely from him [...]. They founded predestination upon prescience [...] Hence the Massilians were entirely right when they maintained that Augustine's doctrine of predestination was contrary to the opinion of the fathers and the sense of the Church". Wiggers, Gustav Friedrich (1840). An Historical Presentation of Augustinism and Pelagianism from the Original Sources. Andover: Gould, Newman & Saxton. ISBN978-0-608-36210-6.
Stroumsa 1992, pp. 344–345. Stroumsa, Gediliahu (1992). "Titus of Bostra and Alexander of Lycopolis: A Christian and a Platonic Refutation of Manichaean Dualism". In Richard T. Wallis; Jay Bregman (eds.). Neoplatonism and Gnosticism. Albany, NY: SUNY Press. ISBN978-1-4384-2313-5.
Mozley 1855, p. 149. "When St. Augustine is charged by Pelagius with fatalism, he does not disown the certainty and necessity, but only the popular superstitions and impieties of that system." Mozley, James Bowling (1855). A Treatise on the Augustinian Doctrine of Predestination. London: J. Murray.
Augustine 1887, A treatise on the merits and forgiveness of sins, and on the baptism of infants, Book 2, ch. 5. Augustine (1887). Schaff, Philip (ed.). Nicene and Post-Nicene Fathers - First Series. Vol. 5. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Tertullian 1887, Ch. 18. Of the Persons to Whom, and the Time When, Baptism is to Be Administered. "And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children." Tertullian (1887). Schaff, Philip (ed.). Ante-Nicene Fathers. Vol. 3. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Augustine 1887, A treatise on the merits and forgiveness of sins, and on the baptism of infants, book 1, ch. 21.. "Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam" Augustine (1887). Schaff, Philip (ed.). Nicene and Post-Nicene Fathers - First Series. Vol. 5. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Augustine 1887, pp. 29–30, A treatise on the merits and forgiveness of sins, and on the baptism of infants, Book 1, ch. 1. Augustine (1887). Schaff, Philip (ed.). Nicene and Post-Nicene Fathers - First Series. Vol. 5. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Augustine 1887, p. 6, A treatise on the merits and forgiveness of sins, and on the baptism of infants, Book 1, ch. 2. Augustine (1887). Schaff, Philip (ed.). Nicene and Post-Nicene Fathers - First Series. Vol. 5. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Chadwick 1965. Chadwick, Henry (1965). "Justin Martyr's Defence of Christianity". Bulletin of the John Rylands Library. 47 (2): 275–297. doi:10.7227/BJRL.47.2.3.
Pelikan 1987. Pelikan, Jaroslav (1987). "An Augustinian Dilemma: Augustine's Doctrine of Grace versus Augustine's Doctrine of the Church?". Augustinian Studies. 18: 1–28. doi:10.5840/augstudies1987186.
Haight 1974, p. 30. "Infant baptism tended to be regarded as an initiation into the kingdom of God and the effects of Original Sin as mediated by society. Only adult baptism included the remission of sin. Augustine denied this traditional view: Man's nature is fundamentally disordered because of inherited sin and this involved personal guilt so that an unbaptized infant could not be save." Haight, Roger D. (1974). "Notes on the Pelagian Controversy". Philippine Studies. 22 (1): 26–48. JSTOR426345413.
patristica.net
Denzinger 1954, ch. Second Council of Orange, art. 199. "We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [any such], who wish to believe so great an evil." Denzinger, Henricus (1954). Enchiridion Symbolorum et Definitionum (30th ed.). Freiburg im Breisgau: Herder.
McKinley 1965, p. 24. "[Augustine's] powerful conversion seemed to him like irresistible grace and effectual calling. Combining these features of his conversion with remorse for his former sinful life, which gave him a black picture of human depravity, and adding to the mixture his pagan philosophy from Manichaeanism and Neoplatonism, Augustine, when too young a Christian to be a theological authority, came up with what to him was a perfect system of Christian doctrine, including absolute human depravity with utter inability to will for good; hence unconditional predestination, effectual calling, irresistible grace, and final perseverance." McKinley, O. Glenn (1965). Where Two Creeds Meet(PDF). Kansas City, MO: Beacon Hill Press of Kansas City.
Latourette 1945, p. 332. "The young Augustine for a time had fellowship with it [Manichaeanism). It seems to have left a permanent impression upon him." Latourette, Kenneth Scott (1945). A History of the Expansion of Christianity. New York: Harper & Bros. OCLC277266105.