towards the achievement of his salvation (semi-Pelagianism, synergism), which is characteristic of the Roman Catholic theology of man and grace. For a Roman Catholic view, see H.J. Richards, 'The Creation and the Fall', in Scripture 8, 1956, pp. 109-115. From P.E. Hughes, 'The Fall', in J.D. Douglas (editor), The Illustrated Bible Dictionary, Inter-Varsity Press, England. 1980. Repentance is the chief point of interest in the prophetic writings... The prophets are often accused of a doctrine of repentance which lays stress on human will-power, as did the Pelagian heresy. But the prophets regarded repentance as inward (Joel 2:13). Ezekiel, who demanded that the individual should make himself a new heart (18:31), also recognized that a new heart can only be a gift of God's grace (36:26). With this agrees the 'new covenant' passage in Je. 31:31-34. From J.H. Stringer, 'Grace, Favour', ibid. The anti-Pelagian position that Burgess considered against Pelagianism was probably far closer to original Augustinism than the R.C. position referred to above; I'll eventually dig something more apropos up. Some of Burgess's musings on the subject relevant to A Clockwork Orange: Chaplain The question is whether such a technique can make a man good. Goodness comes from within, 6655321. Goodness is something chosen. When a man cannot choose, he ceases to be a man. Chaplain It may not be nice to be good, 6655321. It may be horrible to be good. I know I shall have many sleepless nights about this. What does God want? Does God want goodness or the choice of goodness? Is a man who chooses the bad perhaps in some way better than a man who has the good imposed upon him? You are passing now to a region where you will be beyond the power of prayer. A terrible, terrible thing to consider. And yet, in a sense, in choosing to be deprived of the ability to make an ethical choice, you have in a sense really chosen the good. So I shall like to ...
