Creating The Devil

ΕΡΩΤ ΛϚ’ Διὰ τί δὲ τὸν διάβολον ἐποίησεν, εἰδὼς τοιοῦτον ἐσόμενον; Ο Θεὸς πᾶσαν τῶν ἀσωμάτων τὴν φύσιν έδημιούργησε, λογικὴν αὐτὴν καὶ ἀθάνατον ἀποφήνας· τοῦ λογικοῦ δὲ τὸ αὐτεξούσιον ἴδιον. Τούτων δὲ οἱ μὲν τὴν περὶ τὸν ποιητὴν ἐφύλαξαν εὔνοιαν, οἱ δὲ εἰς πονηρίαν ἀπέκλιναν. Τοῦτο δὲ καὶ ἐπὶ τῶν ἀνθρώπων ἔστιν εὑρεῖν. Οἱ μὲν γάρ εἰσι τῆς ἀρετῆς ἐρασταὶ, οἱ δὲ τῆς κακίας εργάται. Εἰ τοίνυν μέμφεταί τις τῇ τῶν πονηρῶν δημιουργίᾳ, ἀποστερεῖ ἄρα τῶν τῆς νίκης βραβείων τοὺς τῆς ἀρετῆς ἀθλητάς. Εἰ γὰρ μὴ ἐν τῇ αἱρέσει τῆς γνώμης εἶχον τὸν πόθον τῆς ἀρετῆς, ἀλλὰ ἐμπεφυκὸς τὸ ἄτρεπτον, ἔλαθον ἂν οἱ ἀξιόνικοι τῆς εὐσεβείας ἀγωνισταί· ἐπειδὴ δὲ τὴν αἵρεσιν τῶν ἀγαθῶν, καὶ τῶν ἐναντίων, ἔχει ἡ γνώμη, δικαίως καὶ οὗτοι τυγχάνουσι τῶν νικηφόρων στεφάνων, κἀκεῖνοι δίκας τιννύουσιν ὑπὲρ ὧν κατὰ γνώμην ἐξήμαρτον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.132b-c

Question 36 Why did God create the devil when He knew what would come to be? God created the whole incorporeal nature, making it rational and immortal, and it is the special property of rationality that it has free will. So it was that some of them cleaved to the benevolence of God and others fell into wickedness, which it is possible to observe even among men, for some are lovers of virtue and others exert themselves in wickedness. If, then, someone is troubled by the creation of wicked things, he deprives the athlete of virtue of the rewards of victory, for if in the choices of the will they had no desire for virtue, but their nature was fixed for it, they would be utterly ignorant of the excellence of the holy athlete, but when the will has the choice of good and evil, some rightly gain the crown of victory, and those who do not choose such things suffer punishment. Theodoret of Cyrrhus, Questions On Genesis

Different Trials

Benignus est enim spiritus sapientiae, et non liberabit maledictum a labiis suis, quoniam renum illius testis est Dominus, et cordis ejus scrutator est verus, et linguae illus auditor. Haec sententia destruit errorem illorum, qui sicut bonas cogitatione a Deo nobis constat inspirari, ita etiam malas ipso instigante putant in nostra mente generari, cum nullo modo Deus, qui summe bonus est, et omnes homines vult salvari, atque ad agnitionem veritatis pervenier, necessitatem mali verbi aut pravi actus alicui imponet, per quem perire possit, sicut Jacobus apostolus ostendit, dicens: Nemo ergo cum tentatur, dicat: Quoniam a Deo tentor; Deus enim intentator malorum est, ipse enim neminem tentat; ac si diceret: Nemo cum rapinam, furtum, falsum testimonium, homicidium, stuprum, vel caetera hujusmodi commiserit, dicat, quoniam Dei cogente necesse habuerit haec patrare, et ideo nullatenus horum effectum potuerit declinare. Deus enim malorum intentator est, subauditur, tentamentorum; ipse enim neminem tentat, ea videlicet tentatione, quae decipit miseros ut peccent. Duplex est enim genus tentationis, unum quod decipit, aliud quod probat; secundum hoc quod decipit, Deus neminem tentat; secundum illud quod probat, Deus tentavit Abraham. De quo et Prophea postulat: Proba me, Domine, et tenta me. Unusquisque vero tentatur a concupiscentia sua abstractus est et illetus, scilicet abstractus a recto itinere, et illectus in malum quo tamen justo Dei judicio permittitur cadere qui Spiritui veritatis noluit obedire. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber I, Caput II Source: Migne PL 109.674d-675b

The spirit of wisdom is benevolent and it does not overlook a curse from the lips, because the Lord observes a man's interior, and is a true watcher of his heart, and he hears his tongue. 1 This passage overthrows the error of those who think that just as good thoughts are constantly inspired by God, so at His instigation evil ones are generated in our minds, when in no way does God, who is the greatest good, and who wishes every man to be saved and to come to the knowledge of truth, impose the necessity of an evil word or depraved act on anyone, through which they perish, as James the Apostle shows, saying, 'Let no one when he is tempted say, 'I am being tempted by God.' For God does not tempt with evils, He tempts no one.' 2 As if he said, Let no one when they plunder, or thieve, or give false witness, or murder or fornicate, or do anything like that, say that because of some overwhelming force of God they had to do it, and therefore they were in no way capable of refusing to do it. For God does not tempt with evils, that is, with temptations, for He tries no man, that is, with temptation, which deceives the wretched so that they sin. There are two types of trials, one that deceives and one that proves. According to that which deceives, God never makes trial, according to what proves, God tested Abraham. Concerning which the prophet asks: 'Prove me, O Lord, and test me.' 3 However, everyone seized and trapped by his own desire, certainly he is taken from the right path and snared in evil, into which he who did not wish to be obedient to the spirit of truth is permitted to fall by the just judgement of God. Rabanus Maurus, Commentary on the Book of Wisdom, Book 1, Chapter 2 1 Wisdom 1.6 2 James 1.13 3 Ps 25.2

The Faithful and the Sanctified

Omnibus sanctis qui sunt Ephesi, et fidelibus in Christo Jesu. Quoniam sanctificata est mulier in fratre fideli et vir infidelis sanctificatus est in muliere fideli. Et sunt vasa quoque sancta, et mutae pecudes quae Deo mactantur in templo: propterea eos quos sanctos dixerat, vocavit et fideles: quia fides ex mente propriae descendit arbitrio: sanctificatio vero ex sanctificantis interdum, absque voluntate nostra, sumimur largitate. Sanctus Hieronymus, In Epistolam Pauli ad Ephesios, Liber Primus Source Migne PL 26.444a-b

'To all the saints in Ephesus, and to the faithful in Jesus Christ.' 1 Because a woman is sanctified by a faithful brother and a faithless man is sanctified by the faithful wife, 2 and there are sacred vessels and there are dumb beasts that are sacrificed to God in the temple, 3 besides those whom he speaks of as sanctified, he also names the faithful, because faith comes from the judgement of one's own mind, but sanctification is from the one who sanctifies, that without our will we receive by largess. Saint Jerome, Commentary On The Epistle of Paul to the Ephesians, Book 1 1. Ephes 1.1 2 1 Cor 7.14 3 Num 4. 21

Free Will And Making

Ipse fecit nos, et non ipsi nos. Quare enim addidit: Et non ipsi nos, cum sufficeret dicere: ipse fecit nos? nisi quia illam facturam voluit admonere, ubi dicunt homines: Ipsi fecimus nos, id est, "ut iusti essemus, iustos nos libera voluntate fecimus". Quando conditi sumus, arbitrium liberum accepimus. Ut ergo iusti simus, libero id arbitrio agimus. Quid adhuc Deum invocamus ut iustos nos faciat, quod habemus in potestate ut nos iustos ipsi faciamus? Audite, audite: Et iustos ipse fecit nos, et non ipsi nos. Creatus est primus homo in natura sine culpa, in natura sine vitio. Creatus est rectus, non se fecit rectum. Quid se autem ipse fecerit, notum est: cadens a manu figuli fractum est. Regebat enim eum ipse qui fecerat. Voluit deserere a quo factus erat. Permisit Deus, tamquam dicens: Deserat me et inveniat se, et miseria sua probet quia nihil potest sine me. Hoc modo ergo ostendere voluit Deus homini quid valeat liberum arbitrium sine Deo. O malum liberum arbitrium sine Deo! Experti sumus quid valet sine Deo. Ideo miseri facti sumus, quia sine Deo quid valeat experti sumus. Experti ergo tandem aliquando, noverimus, et venite adoremus eum, et prosternamur ei. Venite adoremus, et prosternamur illi, et fleamus coram Domino qui nos fecit. Ut perditos nos per nos, reficiat nos qui fecit nos. Ecce bonus factus est homo, et per liberum arbitrium factus est malus homo. Quando facturus est bonum hominem malus homo per liberum arbitrium deserens Deum? Servare se non potuit bonus bonum, et facturus est se malus bonum? Cum esset bonus, non se servavit bonum, et cum sit malus dicit: "Facio me bonum"! Quid facis malus, qui peristi bonus, nisi te reficiat qui permanet bonus? Ipse ergo fecit nos, et non ipsi nos. Nos autem populus eius et oves pascuae eius. Ecce fecit nos homines populum suum qui nos fecit. Non enim creati homines iam populus eius eramus. Videte Fratres mei, et de ipsis psalmi verbis attendite unde dixerit: Ipse fecit nos, et non ipsi nos. Hinc dixit: Fecit nos, et non ipsi nos, ut simus populus eius et oves pascuae eius. Ipse fecit nos. Nam et pagani nascuntur et omnes impii, omnes adversarii Ecclesiae eius. Ut nascerentur, ipse fecit eos. Non enim alius deus creavit eos. Qui de paganis nascuntur, ab ipso facti sunt, ab ipso creati sunt. Et non sunt populus eius nec oves pascuae eius. Communis est omnibus natura, non gratia. Sanctus Augustinus Hipponensi, Sermo XXVI, De Verbis Psalmi XCIV, Venite adoremus, et prosternamur illi, et fleamus coram Domino qui nos fecit. Source: Migne PL 38.172

'He made us and not we ourselves.' 1 But why should he add 'and not we ourselves,' when it would have been enough to say, 'He made us?' Why indeed, but because he wanted to warn against that fiction when men say 'We made ourselves,' that is, 'we are righteous, we have made ourselves righteous by our free will. When we were created we received free will, therefore we may be righteous by the work of our free will. Why should we go on calling on God to make us righteous when we have it in our power to make ourselves righteous?' Listen, listen: even He made us righteous and not we ourselves. The first man was created with a blameless nature, in a nature without fault. He was created upright, he did not make himself upright. What he did make himself is known, for falling from the potter's hand he was broken. He who made him was guiding him, and the man chose to forsake the one by whom he was made. God permitted it, as though saying, 'Let him forsake me and find himself, and let his wretchedness prove to him that he can do nothing without me.' 2 Therefore in this way God wished to show man the worth of free will without God. O what an evil free will is without God! We have experienced what it is worth without God. Therefore we have been made wretched, because we have experienced what it is worth without God. Therefore, having experienced it, let us at last, at some time, know it, and, come, let us adore Him and bow down before Him. 'Come, let us adore and down before Him, and weep before the Lord who made us.' 3 Thus we who have ruined ourselves may be remade by Him who made us. Behold, man was made good and then by free will he was made evil. When shall the wicked man make the good man, he who with his free will forsakes God? When he was good he could not keep himself good, and becoming evil shall he make himself good? 'I shall make myself good!' What can you, the evil man make, who when he was good made a ruin, unless He remakes you who remains good? Therefore He made us and we did not make ourselves. But we are His people and the sheep of His pasture. Behold, He who made us men is He who made us His own people. We were not already His people when created as men. See, my brothers and look to the very words of the Psalm, why he said. 'He made us and not we ourselves.' He says, 'He made us and not we ourselves,' so that we might be His people and the sheep of His pasture. 'He made us.' For even pagans are born, and all the godless, and all the enemies of His Church. That they might be born He made them. No other god created them. Those who are born of pagans were made by Him, by Him they were created. And they are not His people, nor the sheep of His pasture. Nature is common to all, but grace is not. Saint Augustine of Hippo, from Sermon 26 On The Scriptures, On the words of Psalm 94, 'Come let us adore and bow down before Him, and let us weep before the Lord who made us' 1 Ps 99.3 2 cf Jn 15.5 3 Ps 94.6 4 Ps 94.7

The Fruits Of Choosing

Fiat manus tua ut salvum me faciat, quoniam mandata tua elegi. Aliis gloriam saeculi eligentibus, aliis venerationem elementorum ac daemonum capessentibus, aliss terrenas opes expetentibus, sanctus iste mandata Dei elegit. Elegit autem non naturali necessitate, sed voluntate pietatis: quia unicuique ad id quod volet via est proposita vivendi, et appetendi atque agendi permissa libertas. Et ob id uniuscujusqie aut poena aut praemiis afficetur electio. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.641a

May it be that your hand saves me, because I have chosen your commandments. 1 It is for others to choose the glory of the age, it is for others to take to the veneration of the elements of the world and demons, it is for others to seek worldly wealth, this holy man chooses the commandments of God. Yet he does not choose on account of some necessity of nature but by the will of piety, because each one chooses according to the purpose of his way of living, and freedom is given for that desiring and doing. And because of this the choice of each one shall bring about punishment or reward. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.173

Freedom And Servitude

Cum enim inquit servi essetis peccati, liberi fuistis justitiae. Qualis, quaeso, potest servi addicti esse libertas, nisi quando eum peccare delectat? Liberaliter enim servit, qui sui domini voluntatem libenter facit, ac per hoc ad peccandum liber est, qui peccati servus est. Unde ad juste faciendum liber non erit: nisi a peccato liberatus, esse justitiae coeperit servus. Ipsa vero est vera libertatis, esse justitiae coeperit servus. Ipsa vero est vera libertas, habere recte facti laetitiam: simul et pia servitus, amplecti praecepti obedientiam. Sed ad bene faciendum ista libertas unde erit homini addito et vendito, nisi redimat eum, cujus illa vox est: Si vos Filius liberaverit, tunc vere liberi eritis. Liberi enim a justitia non sunt, nisi arbitrio libertatis; liberi autem a peccato non sunt, nisi gratia Salvatoris. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber III, Caput VI Source: Migne PG 180.610d-611a

For when you were servants of sin, you were free from righteousness.... 1 How is it possible, I ask, to be free when enslaved to sin, unless it is a man's delight to sin? He serves freely, who freely performs the will of his master, and because of this he is free for sin who is a slave of sin. Whence a man shall not be free to do what is right unless he has been freed from sin to become a servant of righteousness. This, however, is true freedom, to have joy in acting righteously, and at the same time that service is pious which has embraced the obedience of the commands. But how shall a man bound and sold have this freedom for acting well, unless He frees him whose voice says: 'If the Son has freed you, then truly you are free.' 2 Men are not free from righteousness unless by freedom of the will, and they are not free from sin unless by the grace of the Saviour. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 3, Chapter 6 1 Rom 6.20 2 Jn 8.36

Service And Gifts

Exoneremus ante omnia corda nostra impia contagione, ut fructus possimus nutrire justitiae: debet enim ex integro terrenis actibus abrenuntiare, qui vult coelestibus mandatis satisfacere. Nam sicut homo numquam invitus bene servit, ita nec occupatus bene commendata custodit. Voluntarie sacrificabo tibi. Non sine cause propheta hac se Domino voce commendat. Sciebat necessario multos dubio corde servire; et aliud ore promittere, aliud pectorum secreto disponere. Voluntarie sacrificabo tibi. Quamvis parva, ex voto offerentis magna fiunt munera: consummunt vero auctorem suum beneficia quae constiterint extorta. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.701c-d

Before everything let us rid our hearts of the touch of evil, that we might be able to nourish the fruits of righteousness, for he who wishes to satisfy the commandments of heaven should renounce worldly works completely. As a man never serves well unwillingly, so neither does a man preoccupied with other things take good care of what is entrusted to him. 'I will freely sacrifice to you.' 1 Not without reason did the Prophet commend himself to God like this. He knew that by compulsion many serve with wavering hearts, and that they promise one thing with their mouths but care about something else in the depths of their hearts. 'I will freely sacrifice to you.' Though small, gifts become great because of the wish to offer them, but those which are extorted ruin the one who gives them. Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Ps 53.8

Losing The Light

Si autem non credideris ei, et fugeris manus eius, erit causa imperfectionis in te, qui non obedisti, sed non in illo, qui vocavit. Ille enim misit, qui vocarent ad nuptias; qui autem non obedierunt ei, semetipsos privaverunt a regia coena. Non igitur ars deficit Dei; potens est enim de lapidibus suscitare filios Abrahae; sed ille qui non consequitur eam, sibimet suae imprefectionis est causa. Nec enim lumen deficit propter eos qui semetipsos excaecaverunt: sed illo perserverante quale et est, excaecati per suam culpam in calignine constituuntur. Neque lumen cum magna necessitate subjiciet sibi quemquam: neque Deus coget eum qui nolit continere ejus artem. Qui igitur abstiterunt a paterno lumine, et transgressi sunt legem libertatis; per suam abstiterunt culpam, liberi arbitrii et suae potestatis facti. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber IV, Caput XXXIX Source: Migne PG 7.1110d-1111b

But if you will not believe in Him, and will flee from His hands, the cause of imperfection shall be in you, who did not obey, and not in Him who called. For He sent out to call people to the marriage, but those who did not obey Him deprived themselves of the royal feast. 1 Therefore the work of God is not defective, for He has the power to raise up children from stones for Abraham, 2 but the man who does not obtain it is the cause to himself of his own imperfection. For light does not fail because of those who have blinded themselves, but while it remains the same as ever, those who have been blinded are established in darkness through their own fault. The light does not enslave any one by any overwhelming necessity, nor does God force anyone who is unwilling to be part of His work. Therefore those who have fallen from the paternal light and transgressed the law of liberty, have fallen through their own fault, since they were made free willed and possessed power over themselves. Saint Irenaeus of Lyons, Against Heresies, Book 4, Chapter 39 1 Mt 22.3 2 Mt 3.9

Evil And Blame

Sed sunt homines qui etiam de ipso Deo se excusare conantur, quibus dicit apostolus Iacobus: Nemo cum tentatur dicat: Quoniam a Deo tentor. Deus enim intentator malorum est; ipse autem neminem tentat. Unusquisque vero tentatur a concupiscentia sua abstractus et illectus; deinde concupiscentia, cum conceperit, parit peccatum; peccatum vero, cum consummatum fuerit, generat mortem. Item de ipso Deo se excusare volentibus, respondet liber Proverbiorum Salomonis: Insipientia viri violat vias eius; Deum autem causatur in corde suo. Et liber Ecclesiasticus dicit: Ne dixeris: Quia propter Dominum recessi: quae enim odit non facias. Ne dixeris: Quia ipse me induxit: non enim opus habet viro peccatore. Omne exsecramentum odit Dominus, et non est amabile timentibus illum. Ipse ab initio fecit hominem, et reliquit eum in manu consilii sui. Si volueris, conservabis mandata, et fidem bonam placiti. Apponit tibi ignem et aquam; ad quodcumque volueris extende manum tuam. In conspectu hominis vita et mors, et quodcumque placuerit dabitur ei. Ecce apertissime videmus expressum liberum humanae voluntatis arbitrium. Sanctus Augustinus Hipponensi, De Gratia Et Libero Arbitrio, Cap III Source: Migne PL 44.883

But there are men who try to excuse themselves from evil even by God. The Apostle James says to them: 'Let no one when he is tempted say: I am tempted by God, because God cannot be tempted by evil, nor does He tempt anyone. But every man is tempted when he is drawn away by his own lust and allured. Then when lust has conceived, it brings forth sin, but sin, when it is consummated, produces death.' 1 And to those who wish to excuse their evil by God, Solomon, in the book of Proverbs replies: 'The foolishness of a man mars his ways, yet in his heart he accuses God.' 2 And in the book of Ecclesiasticus we read: 'Do not say that it is through the Lord that I fell away, for you should not do the things that He hates. Nor say that He lead me to it,  for He has no need of the sinful man. The Lord hates all abomination, and they who fear God love it not. He Himself made man from the beginning, and left him in the hand of his own counsel. If you are willing, you shall keep His commandments and with good faith be pleasing. He has set fire and water before you: stretch forth your hand to which one you will. Before man is life and death, and whatever one pleases him shall be given to him.' 3 Observe how most plainly is set before our view the free choice of the human will. Saint Augustine of Hippo, On Grace And Freewill, Chap 3 1 Jam 1.13-15 2 Prov 19.3 3 Sirach 15:11-17

Will And Grace

Sed interrogas et ais: quomodo intellegendum est infirmatum humanae mentis arbitrium? Ad tenuata liberatas eius ita gratiae adminicula plus requirit, sicut homo longa infirmitate confectus adiutoriis ac solaciis gressu titubante magis indiget. Igitur sicut post inveteratam luxuriae consuetudinem reparatio continentiae multo labore constabit et sicut longo temulentiae usu captivata sobrietas cum violentia rigidae crucis vix recipitur, quae prius, cum inlaesa teneretur, parvo negotio servabatur, siquidem cum voluptate quadam inviolata conscientia possidetur, et quemadmodum post diversa carnalium blandimenta vitiorum, quae facile prima aetas statum suum retinens calcare potuisset, cum magno luctamine velut contra ardui montis ascensum ad virtutis viam reditur, ita humani arbitrii a Deo concessa liberatas florem vigoremque gratiae suae perdidit, tamen ipsa non periit, ut divina munera non tam interdicta sibi sentiat, quam cum summo labore ac sudore per adiutorii patrocinium sibi repetenda esse cognoscat. Sanctus Faustus Reiensis, De Gratia, Caput IX Source: Migne PL 58.795a-b

But you enquire and say: 'How should the weak will of the human mind be understood?' With its freedom reduced, so the help of grace becomes more needed, as a man oppressed by a long infirmity is more in of need of helpers and support to take his faltering steps. Therefore after the inveterate custom of luxury the repair of continence is a great labour, and as captive so long to the use of drunkeness he can scarely receive the toil of the firm cross, which before unharmed he held and bore as a small matter, just as when he who possesses a conscience unviolated by pleasure, after the attractions of many different carnal vices, which in his first state he was easily able to crush under foot, then with great struggle, as if making a difficult ascent of a mountain, so he returns to the way of virtue. So thus has the freedom of the human will given by God lost the vigorous flower of grace, but it does not perish, and so he must think no Divine gift forbidden to himself, which with great labour and sweat, through the guardianship of the helper, he knows he should return to himself. Saint Faustus of Riez, On Grace, Chap 9

Freedom And Grace

Caput VI Objectio: Quod liberum arbitrium in homine nihil sit: sed sive ad bonum, sive ad malum, praedestination Dei in hominibus operetur. Responsio: Liberum arbitrium nihil esse, vel non esse, perperam dicitur: sed ante illuminationem fidei in tenebris illud et in umbra mortis agere, non recte negatur. Quoniam priusquam a dominatione diaboli per Dei gratiam liberetur, in illo profundo jacet, in quod se sua libertate demersit. Amat ergo languores suos, et pro sanitate habet, quod aegrotare se nescit, donec prima haec medela conferatur aegroto, ut incipiat nosse quod langueat, et possit opem medici desiderare qua surgat. Iustificatus itaque homo, id est, ex impio pius factus, nullo praecedente bono merito accipit donum, quo dono acquirat et meritum: ut quod in illo inchoatum est per gratiam Christi, etiam per industriam liberi augeatur arbitrii; nunquam remoto adiutorio Dei, sine quo nec proficere, nec permanere in bono quisquam potest. Praedestinationem autem Dei sive ad bonum, sive ad malum, in hominibus operari, ineptissime dicitur, ut ad utrumque homines quaedam necessitas videatur impellere: cum in bonis voluntas sit intelligenda de gratia, in malis autem voluntas intelligenda sine gratia. Sanctus Prosperus Aquitanus, Pro Augustino Responsiones ad Capitula Calumiatum Gallorum, Caput VI Source: Migne PL 51.160c-161b

Chapter 6 Objection: There is no freedom of will in a man, either to good or evil, the predestination of God working in men. That the freedom of the will is nothing, or is not, is said wrongly; but rather it is not right to deny that before the enlightenment of faith it acts in the darkness and shadow of death. Because before it is liberated from the domination of the devil by the will of God, it lies in the depths, in which it has drowned itself with its own liberty. Therefore it loves its feebleness, and for its health it has the ignorance of its sickness, until first this remedy is brought to the sick one, by which it begins to know that it is infirm, and it is able to desire the work of the physician that it might rise. Thus a man is justified, that is, when he is made pious from impiety, when with no merit of preceding good he receives the gift, by which gift he may acquire merit, so that what is in him immature, by the grace of Christ and also by the freedom of his will grows, though never apart from the help of God, without which it is neither possible to advance or remain in goodness. It is said, then,most poorly that the predestination of God in man works either to good or to evil, for in either case it seems to impose a certain necessity on man, when his choice of good should be understood to be from grace and his choice of evils without grace. Saint Prosper of Aquitaine, Answers For Augustine Against the Chapters of the Fault Finding Gauls, Chapter 6

Freedom And The Way

Religio Christiani nominis in qua vocati sumus, liberi arbitrii suscepit officium, ad quam si quis invitus venerit, oneri onus addit, et exutis antiqua lege corporibus, desperatae vitae pondus imponit. Inde est quod multos porta mortis recipit, quia perituris semper vitae difficultas occurrit. Necessarium itaque ut quia ad libertatis viam pervenit, si quid in se est infidelitatis, resecet, et coeleste testimonium studio voluntariae servitutis accumulet: ne homo tantis Deo beneficiis obnoxious, in parvis officiis inveniatur ingratus. A negligentibus et imperitis servitium Deo debitum forte judicetur onerosum, ex hoc quod nullum tempus vacationis excipiat. Omnem hominem Deus, non solum ad libertatem vocavit, sed etiam in summa rerum dignitate constituit. Ipse autem sibi servitium indicit, qui invitus servit. Nam si voluntati servitium accommodes, non te famulum Dei invenies esse, sed filium. Nam ita dicit propheta voce Domini: Ego ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.700c-701a

The religion by the name of Christian into which we have been called, receives the service of a free will, whence if someone comes to it unwillingly, he adds a burden on a burden, and on a body stripped of ancient law he imposes the weight of a despairing life. That is why the gate of death receives so many, 1 for the difficulty of living always press on those soon to die. Consequently, if a man is coming to the way of freedom, he must prune away any remnant of unfaithfulness that may be in him and store up heavenly merit by giving a willing service to God. Otherwise the man who is obligated to God for such great benefits may find himself ungrateful even in regard to small duties. The negligent and inexperienced will perhaps judge the service due to God to be burdensome because there can never be a period of vacation from his service. God has not merely called every man to freedom; He has also given him the highest dignity of His creatures. But the man who gives a reluctant service brings a state of slavery upon himself. For if you should make your service a willing one, you would find yourself to be not God's servant, but His son. That is what the Prophet tells us by the Lord's own words: 'I will be a Father to you and you shall be my sons and daughters, says the Lord almighty.' 2 Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Mt 7.13-14 2 Jerem 31.9, 2 Cor 6.18

Sin And Freedom

Caput XI Objectio: Quod per potentiam Deus homines ad peccata compellat. Responsio: Nullus catholicorum dixit aut dicit, quod Deus homines pie recteque viventes, per potentiam in peccata compellat, et innocentiae humanae potestas divina vim faciat, ut eam a proposito bonae conversationis excutiat. Non sunt Dei opera ista, sed diaboli; cujus gaudium est ruina sanctorum: sed allevat Dominus omnes qui corrunt, et erigit omnes elisos; quibus dat poenitentiam, ut resipiscant a diaboli laqueis, a quo captivi tenebantur ad ipsius voluntatem. Cum vero aliquos a Deo aut traditos suis, aut obduratos legimus aut relictos; magnis peccatis suis hoc ipsos meruisse profitemur: quia talia eorum crimina praecesserunt, ut ipsi sibi poenas debuerint, quae eis etiam supplicium verterent in reatum. Atque ita nec de judicio Dei querimur, quo deserit meritos deseri; et misericordiae ejus gratis agimus, qua liberat non meritos liberari. Sanctus Prosperus Aquitanus, Pro Augustino Responsiones ad Capitula Calumiatum Gallorum, Caput XI Source: Migne PL 51.166c-167a

Chapter 11 Objection: God by His power may drive men to sin. Response: No one who is Catholic has said or does say that God by His power drives men who live piously and uprightly to sin, and makes the Divine power so strong against human innocence that He cuts it off from the state of good conduct. The works of God are not so, but they are of the devil, whose joy is the ruin of the holy. But rather God lifts up those who fall and He helps to stand all who have been cast down, 1 giving to them penitence that they be more aware of the snares of the devil by which he held them in darkness at his pleasure. 2 And when we read that they have been handed over to their desires by God 3 or made obdurate, we reckon that it is on account of their own grave sins that they merited this, because having done such evil, the penance that they should have performed, they turned in their guilt to punishment. Thus we do not dispute the judgement of God, by which He forsakes those who deserve to be abandoned, but we give thanks for His mercy by which he liberates those not worthy to be freed. Saint Prosper of Aquitaine, Answers For Augustine Against the Chapters of the Fault Finding Gauls, Chapter 11 1 Psalm 144.14 2 2 Tim 2.25-26 3 Rom 1.24

Hope, Mercy And Eternity

Speravi in misericordia Dei mei in aeternum et in saeculum saeculi. Spes in misericordia Dei in saeculum et in saeculum saeculi est. Non enim ipsa illa justitiae opera sufficient ad perfectae beatitudinis meritum, nisi misericordia Dei etiam in hac justitiae voluntate humanarum demutationum et motuum vitia non reputet. Hinc illud Prophetae dictum est: Melior est misericordia tua super vitam: quia qumavis probabilis per justitiae operationem vita justorum sit, tamen per misericordiam Dei plus meriti consequetur. Ex hac enim vita in vitam proficit aeternam: et operationem justitiae in tantum misericordia Dei muneratur, ut miserans justitiae voluntatem, aeternitatis quoque suae justum quemque tribuat esse participem. Idcirco in saeculum et in saeculum saeculi misericordiae spes est: sed confessio tantum in saeculo, non etiam in saeculum saeculi. non enim confessio peccatorum nisi in hujus saeculi tempore est: dum voluntati suae unusquisque permissus est, et per vitae licentiam habet confessionis arbitrium. Decedentes namque de vita simul et de jure decedimus voluntatis. Tunc enim ex merito praeteritae voluntatis lex jam constituta, aut quietis aut poenae excedentium ex corpore suscipit voluntatem. Cujus temporis non jam liberam, sed necessariam voluntatem ostendit Propheta, cum dicit: Non est mihi in diebus illis voluntas. Cessante enim voluntatis liberate, etiam voluntatis, si qua erit, cessabit effectus. Transire namque ad Abraham volens dives, chao medio non sinitur: cum tamen per libertatem voluntatis in Abrahae sinibus esse potuisset. Interclusa est ergo libertas voluntatis, quia confessio nulla est mortuis, secundum id quod dictum est: In inferno autem quis confitebitur tibi? Sperans ergo Propheta misericordiam in saeculum et in saeculum saeculi, confitetur tantum in saeculo: temporaria confessionis officia saeculi tempore gerens, spem vero aeternam saeculorum aeternitate protendens. Sanctus Hilarius Pictaviensis,Tractatus Super Psalmos, Tractatus in Psalmum  LI Source: Migne PL 9.322b-323c

I have hoped in the mercy of my God into eternity and into the age of the ages. 1 The hope in the mercy of God is in time and eternity. For it is not that the works of righteousness are sufficient for the reward of perfect blessedness unless the mercy of God is in this choice of righteousness, not reckoning the faults of human caprice and perversion. Whence that Prophet has said. 'Better is your mercy than life.' 2 For though it is probable that by the work of righteousness there is life for the righteous, yet by the mercy of God a greater reward follows. For from this life into the life eternal it advances, and the work of righteousness is rewarded only by the mercy of God, that being merciful in the choice of righteousness, He also grants to the righteous man that he be a participent in His eternity. Therefore in time and in eternity there is the hope for mercy, but confession is only in time, and not eternity. For there is no confession of sinners unless in the time of this world, while it is allowed that each work his will, and in the freedom of life he has the choice of confession. For cut off from life instantly he is cut off from the right of choosing. For then from the merit of this past choice the law is thus established that it makes choice either for the peace or the punishment of those who have gone out from the body. And that such time is not for the free but the necessary will, the Prophet shows when he says: 'In those days there is no freedom for me.' 3 For with the freedom of the will ending, even the effect of choice, what might be, ceases. That rich man wished to pass over to Abraham, but was not permitted by the chasm between; 4 into which lap, however, he had been able to come by free will. Blocked then is the freedom of will, because the dead do not confess him, according to which it has been said: 'In hell who shall confess you?' 5 Thus the Prophet, hoping for mercy in time and in eternity, confesses only in time, the office of temporal confession being done in the time of the world, hope however reaches into the endless age of eternity. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 51 1 Ps 51.10 2 Ps 62.4 3 Eccles 12.1 Septuagint 4 Lk 16.26 5 Ps 6.6

Faith And Foresight

An quisquam dicere audebit Deum non praescisse quibus esset daturus ut crederent, aut quos daturus esset Filio suo, ut ex eis non perderet quemquam? Quae utique si praescivit, profecto beneficia sua quibus nos dignatur liberare praescivit. Haec est praedestinatio sanctorum, nihil aliud: praescientia scilicet, et praeparatio beneficiorum Dei, quibus  certissime liberantur quicumque liberantur. Caeteri autem, ubi, nisi in massa perditionis justo divino judicio relinquuntur, ubi Tyrii relicti sunt et Sidonii, qui etiam credere potuerunt, si mira illa Christi signa vidissent: sed quoniam ut crederent non eis erat datum, etiam unde crederent est negatum. Qui isitis resistunt, hoc sentire aperissime probantur, quod fides non sit donum Dei; et quod gratia non praeveniat liberum arbitirium, sed sequatur; et quod gratia Dei secundum merita nostra detur. Nam si aliquid conferri homini per gratiam confitentur, et id non accipit nisi fides, quae accepta non est; in ipsa est meritum, cui non donum datur, sed debitum redditur. In hac sententia positi, consequenter sapiunt eos esse praedestinatos in vitam aeternam, quos per liberae voluntatis arbitrium fideles futuros praescierit Deus; ut ipsa electorum praedestinatio non sit nisi retributio: atque ita in his qui praedestinati sunt secundum propositum ejus qui universa operatur, non operetur Deus fidem; nec ulla sint hominis merita, si Deus operatur universa. Vere qui ista sentiunt, fidem non acceperunt, aut quam acceperant perdiderunt, sequendo vanissimam Pelagianorum superbiam, et in se, non in Domino, gloriando, qui operantur omnia in omnibus, bona profecto, non mala: et si omnia bona, utique et fidem, sine qua nemo potest placere, et quae est virtutum omnium fundamentum. Quale est autem, ut cum Dei sit aedificatio, et nisi Dominus aedificaverit domum, in vanum laborent qui aedificant eam; aut nolint isti fundamentum ad aedificium pertinere, aut se velint inchoare quod Dominus possit exstruere? Non erit ergo illis principium Filius Dei, non fundabuntur in ipso angulari lapide Christo Jesu, nec de eis dictum: Firmum autem fundamentum Dei stat: quia totam electionem suam solubili arenae et succiduo cineri superponunt. Agnoscamus itaque sapienter, pieque fateamur, praescisse incommutabiliter Deum quibus esset daturus ut crederent, aut quos daturus esset Filio suo, ut ex eis non perderet quemquam: et si haec praescivit, beneficia sua illum quibus nos dignatur liberare praescisse: et hanc esse praedestinationem sanctorum, praescientiam scilicet et praeparationem gratiae Dei, qua certissime liberantur. Caeteros autem quicumque non liberantur, quos a generali perditione humani generis gratia non exemit, justo noverimus judicio non exemptos: et quid nobis remissum sit, in eis discamus de quorum queri damnatione non possumus. Non est enim iniquitas apud Deum, neque quisquam sub judicio ejus innocens perit. Sicut enim hic ipse insignis gratiae praedicator alibi ait: Reddit omnino Deus et mala et malis, quoniam justus; et bona pro malis, quoniam bonus est; et bona pro bonis, quoniam justus et bonus est: tantummodo mala pro bonis non reddit, quoniam injustus non est. Reddit ergo mala pro malis, poenam pro injustitia; et reddit bona pro malis, gratiam pro injustitia;et eddit bona pro bonis, gratiam pro gratia. Cum aliqui pereunt, non dubitemus ipsorum meritis deputari quod pereunt; quos utique posset Deus misericorditer liberare, si vellet. Et cum aliqui liberantur, non audeamus definire, quod digni fuerint liberari; quos utique posset Deus juste damnare, si vellet. Quare autem non omnes, aut quare illos potius quam illos liberet, nec necessarium est quaerere, nec possible reperire; cum, omissis discretionis istius causis, scire sufficat quod nec misericordia justitiam, nec justitia auferat misericordiam apud  eum a quo nemo nisi juste damnatur, nemo nisi misericorditer liberatur. De Tyriis vero et Sidoniis quid aliud possumus dicere, quam non esse eis datum ut crederent, quos etiam credituros fuisse ipsa Veritas dicit, si talia qualia apud non credentes facta sunt virtutum signa vidissent? Quare autem hoc eis negatum fuerit, dicant, si possunt, qui calumniantur: et ostendant cur apud eos Dominus mirabilia, quibus profutura non erant, fecerit, et apud eos quibus erant profutura non fecerit. Nos etiam si rationem facti, et profunditatem judicii ejus penetrare non possumus, manifestissime tamen scimus, et verum esse quod dixit, et justum esse quod fecit; et non solum Tyrios et Sidonios, sed etiam Corozain et Bethsaida potuisse converti, et fideles ex infidelibus fieri, si hoc in eis Dominus voluisset operari. Neque enim ulli falsum videri potest quod Veritas ait: Nemo potest venire ad me, nisi fuerit ei datum a Patre meo; et: Vobis datum est nosse mysterium regni coelorum, illis autem non est datum; et, Nemo novit Filium, nisi Pater, neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare; et, Sicut Pater vivificat mortuous, ita et Filius quos vult vivificat: et, Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto. His divinarum vocum auctoritatibus eruditi gratias agamus Deo, qui dedit nobis spiritum fidei et virtutis, continentiae et charitatis, sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, ac timoris sui. Quae bona si non dedisset nobis, qui omnia operatur in omnibus, prorsus non haberemus in nobis: et cum his, qui non cognoverunt Dominum, aut cum cognovissent, non sicut Deum glorificaverunt, aut gratias egerunt, sed hoc ipsum suae sapientiae, deputantes stulti facti, et obscurato corde evanureunt in cogitationibus suis; cum his, inquam, sederemus in tenebris et in umbra mortis, nec querelam habentes de poena, nec excusationem de ignorantia, nec praesidium de natura. Sanctus Prosperus Aquitanus, Pro Augustino Responsiones, Excerptum Octavum Source: Migne PL 51.196b-198c

But who will dare say that God has not foreseen to whom it shall be given to believe, or those who shall be given to His Son, that from them none will be lost? 1 And if He has foreseen, undoubtedly He has foreseen we whom he has deigned to liberate by his goodness. This is the predestination of the saints, nothing else, for obviously the foresight and preparation of the blessings of God will certainly liberate whom they will. But the rest, where are they, but left in the mass of the damned by the just and divine judgment, where Tyre and Sidon are left who were able to believe if they had seen the wondrous signs of Christ, 2 but because it was not given to them that they believe, so indeed that they believe was denied to them.' 3 He who opposes these things is most openly proved to think that faith is not a gift from God, and that grace does not come before free will, but follows it, and that the grace of God is given according to our merits. For if they admit that something is conveyed to a man by grace and he does not receive it unless with faith, which has not been received, in this is merit, which is thus not a gift given, but a debt fulfilled. Being placed in this understanding, it follows they think that those who are predestined to eternal life are those who by the judgement of their own free will God foresees as being faithful in the future, and so this predestination of the elect is nothing but a reward, but among those who will have men predestined according to the proposal of Him who does everything, God does not work faith, nor are there any merits of a man, if God does everything. Truly they who think these things, have not received the faith, or what they have received they have ruined, on which follows the utterly vain pride of the Pelagians, who glory in themselves, not in the Lord, He who works all things in everything, 4 good things, certainly, and not evil things, and if everything which is good, then faith, without which no one can be pleasing, 5 and which is the foundation of all the virtues. What is this but that there is a building of the Lord, and unless the Lord shall build the house, in vain they labour who build it? 6 Or that they are unwilling that it be the foundation of the building, or they wish themselves to begin what the Lord is able to build up? Therefore the Son of God will not be their beginning, nor shall there be established in them the corner stone of Jesus Christ, nor of them was it said, 'For the foundation of God stands firm.' 7 Let us wisely acknowledge and piously confess that God incomprehensibly foresees those to whom it shall be given to believe, or those who shall be given to His Son, that one from them not perish, and if He has foreseen this, He has foreseen us whom he has deigned to liberate by His goodness, and this is the predestination of the saints, the foresight and preparation of the blessings of God which will certainly liberate. And the others who are not liberated, who are not drawn out of the general ruin of the human race by grace, are not exempt from just judgement, and what to us is forgiven, in them we will learn, the damnation of whom we are not able to lament. For it is not iniquitous to God, 8 nor shall anyone innocent perish under His judgement. Since as the same preacher of manifest grace says elsewhere:'Certainly God returns evil for evil because He is just, and good for evil, because He is good, and good for good, because he is just and good; only evil for good He does not return, because that is unjust. Thus he returns evil for evil, punishment for injustice, and He returns good for evil, grace for unrighteousness, and He returns good for good, grace on grace.' 9 When some perish we should not scruple to think they it is because of their merits they perish, whom the merciful God is able to liberate should He so wish. And when others are liberated, we should not dare pronounce that they were worthy to be liberated, those whom God is able to rightly damn if He so wishes. Now why does He not liberate everyone, or why those ones and not those others, it is not necessary to enquire, or possible to find out. When we do not have knowledge of the causes, it is enough to know that neither mercy removes justice, nor justice mercy, with Him who damns no one but rightly and liberates none but mercifully. And now, concerning Tyre and Sidon what else can we say but that it was not given them to believe who indeed would have believed, as the Truth said, if they had seen such signs of power that were done among those who did not believe? Why was it denied to them, let them say, if they are able, who dispute, and let them show why the Lord performed his wonders among those who would not profit by them, and among those who would have profited He did not. Certainly we are not able to give reasons and to plumb the depths of His judgement. However, we do most manifestly know that it is true what He said and right what He did, and not only Tyre and Sidon but even Chorazin and Bethsaida would have been converted, being made faithful from unfaithfulness, if the Lord had wished to do such things among them. For to none can it seem false what the Truth said: 'No one is able to come to Me, unless it is given to him by the Father.' 10 And: 'It is given to you to know the mysteries of the kingdom, but to them it is not given.' 11 And: 'No one knows the Son but the Father, nor the Father but the Son, and him to whom the Son wishes to reveal him.' 12 And: 'As the Father enlivens the dead, so the Son enlivens whom He wishes.' 13 And: 'No one is able to call Jesus Lord unless in the Holy Spirit.' 14 For the authority of these Divine voices the learned give thanks to God, He who gives to us the spirit of faith and virtue, of continence and charity, of wisdom and understanding, of prudence and fortitude, of knowledge and piety, and fear of Him. Which goods, if He has not given them to us, who works everything in everything, we certainly do not possess. And then with those who have not known the Lord, and when they have been aware, have not glorified Him, or given thanks, but by their own wisdom are adjudged to have been made fools, and in the darkness of heart pass away in their thoughts; 15 with those, I say, we sit in darkness and the shadow of death, not having arguments against punishment, nor excuses on account of ignorance, nor defence because of nature. Saint Prosper of Aquitaine, Answers For Augustine, The Eighth Excerpt 1 Jn 17.9 2 Mt 11.21 3 Aug, Predestination of the Saints 14.35 4 1 Cor 12.6 5 Hebr 11.6 6 Ps 126.1 7 2 Tim 2.19 8 2 Par 19.7 9 Aug On Grace And Free Will 23 10 Jn 6.66 11 Mt 13.10-11 12 Mt 11.27 13 Jn 5.21 14 1 Cor 12.3 15 Rom 1.21

Man's Freedom

Illud autem, quod ait: Quoties volui colligere filios tuos et noluisti? veterem legem libertatis hominis manifestavit: quia liberum eum Deus fecit ab initio, habentem suam potestatem, sicut et suam animam ad utendum sententia Dei voluntarie, et non coactum a Deo. Vis enim a Deo non fit, sed bona sententia adest illi semper. Et propter hoc consilium quidem bonum dat omnibus. Posuit autem in homine potestatem electionis, quemadmodum et in angelis, etenim angeli rationabiles; uti hi quidem qui obedissent, juste bonum sint possidentes, datum quidem a Deo, servatum vero ab ipsis. Qui autem non obedierunt, juste non invenientur cum bono, et meritam poenam percipient: quoniam Deus quidem dedit benigne bonum, ipsi vero non custodierunt diligenter illud, neque pretiosum arbitrati sunt, sed supereminentiam bonitatis contempserunt. Abjicientes igitur bonum, et quasi respuentes, merito omnes justum judicium incident Dei quemadmodum et apostolus Paulus in ae epistola quae est ad Romanos, testificatus est dicens ita: An divitas bonitatis ejus, et patientiae, et longanimitatis contemnnis, ignorans quoniam bonitas Dei ad poenitentiam te adducit? Secundum autem durititiam tuam et cor impoenitens thesaurizas tibimetipsi iram in die irae, et revelationis justi judicii Dei. Gloria autem et honor, inquit, omni operanti bonum. Dedit ergo Deus bonum, quemadmodum et Apostolus testificatur in eadem epistola: et qui operantur quidem illud, gloriam et honorem percipient, quoniam operati sunt bonum, cum possint non operari illud; hi autem qui illud non operantur, judicium justum excipient Dei, quoniam non sunt operati bonum, cum possint operari illud. Si autem naturaliter quidam boni, quidam vero mali facti fuissent, neque hi laudabiles essent qui boni sunt, tales enim facti fuerant; sed neque illi vituperabiles, et ipsi enim tales fuerant instituti. Sed quoniam omnes ejusdem sunt naturae, et potentes retinere et operari bonum, et potentes rursum amittere id, et non facere, juste etiam apud homines sensatos, quanto magis apud Deum, alii quidem percipiunt testimonium electionis bonae et perserverantiae; alii vero accusantur, et dignum percipiunt damnum, eo quod justum et bonum reprobaverint. Et ideo prophetae quidem hortatur homines justitiam agere, bonumque operari, sicut per multa ostendimus: quia in nobis sit hoc, et propter multam negligentiam in oblivionem inciderimus, et consilio egeamus bono, propter quod bonus Deus praestavit bonum consilium per prophetas. Propter hoc autem et Dominus: Luceat lumen vestrum, dicebet, coram hominibus, ut videant bona facta vestra, et clarificent Patrem vestrum qui in coelis est. Et: Attendite vobis, ne forte graventur corda vestra in crapula, et ebrietate, et sollicitudinibus saecularibus. Et: Sint lumbi vestri praecincti, et lucernae ardentes, et bos similis hominibus exspectandibus dominum suum, quando revertatur a nuptiis, ut cum venerit et pulsaverit, aperiant ei. Beatus servus ille, quem, cum venerit dominus ejus, inverit ita facientem. Et iterum: Servus qui scit voluntatem domini sui, et non facit, vapulabit multas. Et: Quid mihi dicitis: Domine, Domine, et non facitis quae dico? Et iterum: Si autem dicat servus in corde suo: Tardat dominus meus: et incipiat caedere conservos, et manducare, et bibere, et inebriari; veniet dominus ejus in die qua non sperat, et dividet eum, et partem ejus cum hypocritis ponet. Et omnes talia, quae liberum et suae potestatis ostendunt hominem, et quia consilio instruat Deus, adhortans nos ad subjectionem sibi et avertens ab incredulitate, non tamen de violentia cogens. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber IV, Caput XXXVII Source: Migne PG 7.1099b-1101c

That which the Lord said, 'How often would I have gathered your children together, and you would not,' 1 exhibited the ancient law of human liberty, because God made man free from the beginning, having his own power, even as he has his own soul, to obey the counsels of God voluntarily, and not by compulsion of God. For there is no coercion with God, but good counsel is present with Him continually. And on account of this He gives good counsel to all. And He has placed the power of choice in man, as well as in angels, for angels are rational beings, so that those who had been obedient might justly be possessors of what is good, given certainly by God, but preserved by themselves. But they who have not obeyed, who are not found to be in possession of the good, shall with justice receive worthy punishment: for God did kindly give them a good, but they  did not diligently guard it, nor judge it precious, but were contemptuous of His super-eminent goodness. Rejecting, therefore, the good, and as it were spitting it out, they shall all deservedly incur the just judgment of God, to which things the Apostle Paul also testifies to in his letter to the Romans, saying, 'But do you despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leads you to repentance? For according to your hardness and impenitent heart, you store for yourself wrath against the day of wrath, and the revelation of the righteous judgment of God.'  2 'But glory and honour,' he then says, 'to every one that does good.' 3 God therefore has given that which is good, as the Apostle bears witness in this Epistle, and they who do it shall receive glory and honour, because they have done good when they were able not to do it; but those who do not do it, shall receive the just judgment of God, because they did not do good when they were able to do so. For if some had been made by nature good, and some wicked, neither would the former be deserving of praise for being good, for so were they created, nor would the latter be reprehensible, for so they were made. But since all men are of the same nature and able both to adhere to the good and to do it, and, again to cast it from them and not to do it, some justly receive praise even among civilised men, and much more from God, and obtain deserved testimony of their choice of good in general and of perseverance; but the others are blamed and receive a just condemnation because of their rejection of what is just and good. And therefore the Prophets used to exhort men to what was good, to act righteously and to do good, as we have amply demonstrated, because it is in him to do it, and because by excessive negligence we might fall into forgetfulness, and thus be in need of that good counsel which the good God has fulfilled by means of the Prophets. For this reason the Lord also said, 'Let your light shine before men, that they may see your good deeds, and glorify your Father who is in heaven.' 4 And, 'Have care for yourselves, lest perhaps your hearts be weighed down with overindulgence, and drunkenness, and worldly cares.' 5 And, 'Let your loins be girded, and your lamps lit, and be like men who wait for their Lord, when He is to come from a wedding, that when He comes and knocks, they may open to Him. Blessed is that servant whom his Lord, when He comes, shall find so doing.' 6 And again, 'The servant who knows his Lord's will and does not do it, shall be beaten with many blows.' 7 And, 'Why say to me, 'Lord, Lord,' and do not the things I say?' 8 And again, 'But if the servant say in his heart: The Lord delays, and he begins to beat his fellow servants, and to eat, and drink, and to be drunken, his Lord will come on a day on which he does not expect, and He shall cut him off and appoint his portion with the hypocrites.' 9 All such passages exhibit that the will of man is of his own power, and that God gives counsel, exhorting us to submit ourselves to Him, and to turn us away from disbelief, without, however, by violence forcing us.   Saint Irenaeus of Lyons, Against Heresies, Book 4, Chapter 37 1 Mt 23.37 2 Rom 2.4-5 3 Rom 2.7 4 Mt 5.16 5 Lk 21.34 6 Lk 12.35-36 7 Lk 12.47 8 Lk 6.46 9 Lk 12.45-46, Mt 24.48-51

Freedom And Repentance

Μετανόησον οὖν... Προαιρετικὴ τροπὴ, ἢ πίπτει εἰς μόνον τὸν δεκτικὸν ἀρετῆς καὶ κακίας. Ὁ δὲ κατὰ τοὺς μύθους τῶν αἱρετικῶν φύσει κακὸς ὢν ἄνθρωπος, οὐκ ἔστι δεκτικὸς τῆς κατὰ βούλησιν μεταβολῆς. ὅθεν παρέκλει τὸ, Μετανόησον, λεγόμενον τῷ Σίμωνι, ἐκ κατασκευῆς ὄντι κακῷ, κατὰ τοὺς ἐκείνων μύθους. Ἀλλ' οὐ ματαίως εἴρηται τὸ, Μετανόησον οὖν. Αὐτεξούσιος ἄρα καὶ αὐτός. Τούτου δὲ μὴ ὅντος φύσει κακοῦ, ἢ ἐπιτεταλμένην κακίαν ἔχοντος, οὐδ' ἄλλος τις εὑρεθείη τοιοῦτος. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1668d-69a

Repent then... 1 Here is scope for choice, which falls only to one who is capable of vice and virtue. Yet according to the fables of heretics, because they say man has a wicked nature, so he is not capable of changing freely. Thus it is superfluous when Peter says to Simon, 'Repent then,' for according to their tales, man is evil from creation. Yet it is not vainly said, 'Repent then,' for he does have free will and by nature he is not evil, nor bound to depravity, or in some other way found to be so. Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 8.22

Handing Over To Desire

Propter quod tradidit illos Deus in desideria cordis illorum, in immunditiam, ut contumeliis afficiant corpora sua in semetipsis. Quoniam, inquit, ad injuriam creatoris Dei figmenta et similitudines rerum deificaverunt, traditi sunt illudendi; et traditi non ut illa agerent quae nolebant, sed ut illa perficerent, quae desiderabant. Et hic bonitas Dei est, cum enim dignum fuisset subjici illos, ut facerent quae nolebant et cruciarentur; quia licet bonum, si contra voluntatem fiat, amarum et malum est. Isti autem avertentes se a Deo, traditi sunt diabolo. Tradere autem est permittere, non incitare aut immittere; ut ea quae in desideriis conceperent, adjuti a diabolo explerent in opere: nec enim possent hujusmodi bonum cogitatum habere. Ambrosiaster, In Epistolam Ad Romanos, Caput Primum Source: Migne PL 17 59b-c

'On account of which God handed them over to the desires of their hearts, into uncleanliness, that they treat their bodies disgracefully among themselves.' 1   Because, he says, to the injury of God the creator they deified figures and the likenesses of things, they were handed over to foolishness, and handed over not that they do what they do not wish, but that they do what they desire. And here is the benevolence of God, who could have subjected them that they do what they do not wish to do and be grieved, because a good, if it is done against the will, is an evil and bitter. These, then, turning themselves away from God are handed over to the devil. And to hand over is to permit, not to incite or drive into, that these things which they have conceived in desire, joined to the devil, they fulfill in works, for they are not able to have one good thought. Ambrosiaster, On The Epistle To The Romans, Chapter 1 1 Rom 1.24

Sacrifice And Freedom

Voluntarie sacrificabo tibi. Legis sacrificia, quae in holocaustomatis et oblationibus hircorum atque taurorum sunt, non habent in se voluntatis professionem, quia malediciti sententia legem sit decreta violantibus. Quisquis enim a sacrifcio destitiseet, ipse obnoxium se efficiebat esse maledicto. Necesse ergo erat effici quod foebat: quia sacrificii negligentiam maledicti non admittebat adjectio. A quo maledicto nos Dominus noster Jesus Christus exemit, Apostolo dicente, Christus nos redemit de maledicto legis, factus pro nobis ipse maledictum, quia scriptum est: Maledictus omnis qui pendet in ligno. Maledictorum se ergo obtulit morti ut maledictum legis dissolveret, hostiam se ipse Deo patri voluntarie offerendo; ut per hostiam voluntariam maledictum, quod ob hostiae necessariae et intermissae reatum erat additum, solveretur. Cujus sacrificii alio loco meminit in Psalmis: Hostiam et oblationem noluisti, perfecisti autem mihi corpus; Deo patri legis sacrificia respuenti, hostiam placentem suscepti corporis offerendo. Cujus oblationis beatus Apostolis ita meminit: Hoc enim fecit semel se ipsum offerens hostiam Deo; omnem humani generis salutem oblatione sancae hujus et perfectae hostiae redempturus. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LIV Source: Migne PL 9 345

'Freely I sacrifice to you.' 1 The sacrifices of the law, holocausts and oblations of goats and bulls, have not in themselves the profession of the will, because the law decrees that they are cursed who are violators of it. Whoever then declines to sacrifice puts himself under a curse. 2 Necessary, therefore, it was that  man do what he did, because the neglect of sacrifice was not permitted. From which curse Our Lord Jesus Christ freed us, with the Apostle saying, 'Christ redeemed us from the curse of the law, making himself a curse for us, because it is written: Cursed is everyone who hangs upon a tree.' 3 For the sake of the cursed He thus brought himself to death, that He destroy the curse of the law, freely offering Himself in sacrifice to God the Father, that by a freely given sacrifice He lift the curse, which to necessary sacrifice added the guilt of neglect. Of which sacrifice in another place in the Psalms it is said: 'Sacrifice and oblation you did not wish, you have prepared a body for me.' 4 The sacrifices of the law being rejected by God the Father, a pleasing sacrifice of the body offered is taken up. Of which oblation the blessed Apostle says, 'This He did once offering himself as a sacrifice to God;' 5 acquiring salvation for the human race with this holy offering and perfect sacrifice.' Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 54 1 Ps 54. 8 2 Deut 27.26 3 Gal 3.13, Deut 21.23 4 Ps 39.7 LXX, Vet Lat 5 cf Hebr 7.27

Freedom And Goodness

Sine consilio autem tuo nihil colui facere: ut non quasi ex necessitate bonum tuum esset, sed voluntarium. Hoc quod a plerisque quaeritur, et saepissime retractatur: quare Deus hominem faciens, non eam bonum rectumque condiderit, de praesenti loco solvi potest. Si enim Deus voluntarie, et non ex necessitate bonus est, debuit hominem faciens, ad suam imaginem et similitudinem facere, hoc est, ut et ipse voluntarie, et non ex necessitate bonus esset. Qui autem asserunt ita eum debuisse fieri, ut malum recipere non posset, hoc dicunt: talis debuit fieri qui necessitate bonus esset, et non voluntate. Quod si talis fuisset effectus, qui bonum non voluntate, sed necessitate perficeret, non esset Deo similis: qui ideo bonus est, quia vult, non quia cogitur. Ex quo manifestum est, rem eos inter se postulare contrariam. Nam ex eo quod dicunt, debuit homo Deo similis fieri; illud petunt, ut liberi fieret arbitrii, sicut Deus ipse est. Ex eo autem quod inferunt, talis debuit fieri, qui malum recipere non posset; dum necessitatem ei boni important,* illud volunt, ut homo Deo similis non fieret. Potuit itaque et apostolus Paulus absque voluntate Philemonis, Onesimum sibi in ministerium retinere. Sed si hoc sine voluntate Philemonis fecisset: bonum quidem erat, sed non voluntarium. Quod autem non erat voluntarium, alio genere arguebatur non esse bonum. Nihil quippe bonum diei potest, nisi quod ultroneum est. Ex quo Apostoli consideranda prudentia est: qui idcirco fugitivum servum remittit ad dominum, ut prosit domino suo: qui prodesse non poterat, si domino teneretur absente. Superior ergo quaestio ita solvitur: Potuit Deus hominem sine voluntate ejus facere bonum. Porro si hoc fecisset, non erat bonum voluntarium, sed necessitatis. Quod autem necessitate bonum est, non est bonum, et alio genere malum arguitur. Igitur proporio arbitrio nos relinquens, magis ad suam imaginem et similitudinem fecit. Similem autem Deo esse absolute bonum est. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem Source: Migne PL 26.612d-613b

Without your counsel I would do nothing, for not from necessity shall your good be, but from your free will. 1 This which by so many is sought and so often escapes them when they wonder why did God in making man not fashion him so that he was good and right, one is able to answer from the present passage. For if God by choice and not by necessity is good, he should have in making man, in His own image and likeness making him, 2 that he be by choice and not from necessity be good. They who assert that he should be so that he should not be able to undertake evil, by this say that man should be as one for whom the good is by necessity and not by choice. Which if such a thing were done, he would be one who accomplished good not freely but by necessity, and so not like God. Therefore  a man is good is because he wishes to be, not because he is forced to be. From which it is manifest that among themselves they ask for the contrary. For from what they say, a man should be similar to God, they seek that which makes the will free, like God Himself is. From which they infer such should be who are not able to do evil, but when the necessity of the good they impose upon man, this they wish for, that man should not be similar to God. Thus the Apostle Paul was able to retain Onesimus in his service without the will of Philemon. But if this were done without the will of Philemon, a good it was but not voluntary. Yet that which is not voluntary it was proved is another sort of thing and not a good. For nothing is able to be a good unless it is of one's own accord. This the Apostle considered with prudence, he therefore sent the slave back to his master that he be of benefit to his master; he would not be able to benefit him if he had kept him away from his master. The above question is thus solved. God was able to make man that he do good involuntarily. However, if He does this it is not a willed good but one of necessity. And that which is a good of necessity is not a good but another sort of evil. Therefore in giving us our own wills He makes us more according to his image and likeness. For to be like God is the absolute good. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 14 2 Gen 1.26