Free-will and predestination

I. Free will of men and Angels
II. The elect
III. Predestination and foreknowledge of God
IV. Synergism

I. Free will of men and Angels (Top)

For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. Philippians 1:21-22

And the man said, “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” And the LORD God said unto the woman, “What is this that thou hast done?” And the woman said, “The serpent beguiled me, and I did eat.” Genesis 3:13-14

And his tail drew the third part of the stars of heaven, and did cast them to the earth. Revelation 12:5

The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Jude 1:6

But the faithful in love the stamp of God the Father through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us. Ignatius: To the Magnesians (A.D. 35-105) ch.5

I write to all the churches, and I bid all men know, that of my own free will I die for God, unless you should hinder me. Ignatius: to the Romans (A.D. 35-105) ch.4

"Sir, these commandments are great and beautiful and glorious, and are able to gladden the heart of the man who is able to observe them. But I know not whether these commandments can be kept by a man, for they are very hard." He answered and said unto me; "If you set it before yourself that they can be kept, you will easily keep them, and they will not be hard; but if it once enter into your heart that they cannot be kept by a man, you will not keep them. But now I say unto you; if you keep them not, but neglect them you shall not have salvation, neither your children nor your household, since you have already pronounced judgment against yourself that these commandments cannot be kept by a man." Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.29

"If then," [he said,] "man is lord of all the creatures of God and masters all things, cannot he also master these commandments?" "Aye," said he, "the man that has the Lord in his heart can master [all things and] all these commandments." Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 29

For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.165

In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.172

Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race has the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177

For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177

But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190

But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190

For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.243

But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honor, did not understand: he was assimilated to senseless beasts, and made like to them." Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.466

No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient….If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519

And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to your faith be it unto you;" thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believes;" and, "Go your way; and as you has believed, so be it done unto you." Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him." In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate." Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519

The Logos, too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.67

Die to the world, repudiating the madness that is in it. Live to God, and by apprehending Him lay aside your old nature. We were not created to die, but we die by our own fault. Our free-will has destroyed us; we who were free have become slaves; we have been sold through sin. Nothing evil has been created by God; we ourselves have manifested wickedness; but we, who have manifested it, are able again to reject it. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.69-70

From us, then, are demanded the things which are in our own power, and of the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536-537

For again He says, "Let him who is able to receive, receive;" that is, let him who is not able go his way. That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will "harshness" be on this account imputed to Christ, on the ground of the vicious action of each individual free-will. "Behold," said He, "I have set before you good and evil." Choose that which is good: if you cannot, because you will not - for that you can if you will He has shown, because He has proposed each to your free-will - you ought to depart from Him whose will you do not. Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.71

Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, "Therefore He has mercy on whom He will, and whom He will He hardens." For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad… If we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion…Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have fled Egypt at the same time with the Hebrews…"Despisest the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leads you to repentance? but, after your hardness and impenitent heart, treasure up unto yourself wrath on the day of wrath and revelation of the righteous judgment of God." Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.308-312

To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, "For the earth, which drinks in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which bears thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned." Now from those words of Paul which we have quoted, it is clearly shown that by one and the same act on the part of God - that being by which He sends rain upon the earth - one portion of the ground, when carefully cultivated, brings forth good fruits; while another, neglected and uncared for, produces thorns and thistles…Now, although it is due to the beneficial action of the rain that the earth has produced herbs of both kinds, it is not to the rain that the diversity of the herbs is properly to be ascribed; but on those will justly rest the blame for the bad seed, who, although they might have turned up the ground by frequent ploughing, and have broken the clods by repeated harrowing, and have extirpated all useless and noxious weeds, and have cleared and prepared the fields for the coming showers by all the labor and toil which cultivation demands, have nevertheless neglected to do this, and who will accordingly reap briers and thorns, the most appropriate fruit of their sloth…Let us therefore view those signs and miracles which were done by God, as the showers furnished by Him from above; and the purpose and desires of men, as the cultivated and uncultivated soil, which is of one and the same nature indeed, as is every soil compared with another, but not in one and the same state of cultivation. From which it follows that every one's will, if untrained, and fierce, and barbarous, is either hardened by the miracles and wonders of God, growing more savage and thorny than ever, or it becomes more pliant, and yields itself up with the whole mind to obedience, if it be cleared from vice and subjected to training. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.310-311

Let us now look to the expression, "It is not of him that wills, nor of him that runs, but of God that shows mercy." For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? …It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding… "It is not of him that wills, nor of him that runs, but of God that shows mercy." In the book of Psalms - in the Songs of Degrees, which are ascribed to Solomon - the following statement occurs: "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman wakes but in vain." By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without him, is built in vain, and guarded to no purpose. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 320-321

After this there followed this point, that "to will and to do are of God." Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men that we breathe, that we move; so also we have from God (the faculty) by which we will, as if we were to say that our power of motion is from God, or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g., to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of will, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.323

But with respect to the declaration of the apostle, "Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, why have you made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?" Some one will perhaps say, that as the potter out of the same lump makes some vessels to honor, and others to dishonor, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchasity, and fornication, and uncleanness, which they had committed? …"We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad." For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his maker? Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.324

For this cause, therefore, a mediator came - that is, God in the flesh - that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh. Therefore He clothed Himself with flesh, that the desires of the flesh being subdued, He might teach that to sin was not the result of necessity, but of man’s purpose and will. Methodius (A.D. 311) Ante-Nicene Fathers vol.6 pg.127

II. The elect (Top)

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. Isaiah 42:1

And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. Mark 13:20

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2

Day and night you were anxious for the whole brotherhood, that the number of God’s elect might be saved with mercy and a good conscience. Clement of Rome (A.D. 96) ch.2

And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that has been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name. Clement of Rome (A.D. 96) ch.59

But the white portion is the coming age, in which the elect of God shall dwell; because the elect of God shall be without spot and pure unto life eternal. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 18

III. Predestination and foreknowledge of God (Top)

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom 9:16-23

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2

God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably [wicked], but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.270

"But when the fullness of time came, God sent forth His Son." By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 443

If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 502

He then avoids denying Christ through fear by reason of the command; nor does he sell his faith in the hope of the gifts prepared, but in love to the Lord he will most gladly depart from this life; perhaps giving thanks both to him who afforded the cause of his departure hence, and to him who laid the plot against him, for receiving an honorable reason which he himself furnished not, for showing what he is, to him by his patience, and to the Lord in love, by which even before his birth he was manifested to the Lord, who knew the martyr's choice. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.411

We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision - spiritual and carnal - of all things; for both in the spirit and in the flesh we circumcise worldly principles. Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.23

IV. Synergism (Top)

But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin. 1 John 1:7

If we live in the Spirit, let us also walk in the Spirit. Galatians 5:25

For to be carnally minded is death; but to be spiritually minded is life and peace. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. For as many as are led by the Spirit of God, they are the sons of God. Romans 8:6, 10, 14

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. 1 Peter 1:22

But God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177

For when you are desirous to do well, God is also ready to assist you. Ignatius: to the Smyrnaeans (A.D. 35-105 ) ch. 11

The Holy Pre-existent Spirit, which created the whole creation, God made to dwell in flesh that He desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit, walking honorably in holiness and purity, without in any way defiling the Spirit. When then it had lived honorably in chastity, and had labored with the Spirit, and had cooperated with it in everything, behaving itself boldly and bravely, He chose it as a partner with the Holy Spirit; for the career of this flesh pleased [the Lord], seeing that, as possessing the Holy Spirit, it was not defiled upon the earth. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.35

But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "You have not chosen Me, but I have chosen you;" indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory;" not vainly boasting because of this, but desiring that His disciples should share in His glory. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 478

God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey… God voluntarily, and not by compulsion of God… And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive just punishment… God therefore has given that which is good… and they who work it shall receive glory and honor, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519

Nay, he will pray that he may never fall from virtue; giving his most strenuous co-operation in order that he may become infallible. For he knows that some of the angels, through carelessness, were hurled to the earth, not having yet quite reached that state of oneness, by extricating themselves from the propensity to that of duality… And as the physician ministers health to those who co-operate with him in order to health, so also God ministers eternal salvation to those who co-operate for the attainment of knowledge and good conduct; and since what the commandments command are in our own power, along with the performance of them, the promise is accomplished. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536

But the Lord replies, "Because what is impossible with men is possible with God." This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force." For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.597

Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. "For by the state in which I find you will I judge," Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.602

They who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 424

For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.628