Out Of Egypt

Et non dixerunt, Ubi est Dominus qui ascendere nos fecit de terra Aegypti: qui transduxit nos per desertum, per terram inhabitabilem et inviam: per terram sitis et imaginem mortis, per terram in qua non ambulavit vir, neque habitabit homo. Pro homine, LXX filium hominis interpretati sunt; et pro imagine mortis, de Theodotione additum est, umbra mortis. Quod cum iuxta historiam manifestum sit, illud considerandum est secundum anagogen, quod quamdiu in isto saeculo sumus, et de Aegypto educimur, paulatim ascendimus, et primum deserta transimus et terram inhabitabilem, quam sanctus inhabitare non debet, et inviam, ut difficultatem monstret itineris. Per terram sitis, ubi semper maiora cupimus, nec praesentibus contenti sumus; et imaginem, sive umbram mortis: semper enim in periculo consistimus, et ubique diabolus tendit laqueos suos: per terram, in qua non ambulavit vir, qui perfectae aetatis in Christo est. Omnes enim resurgemus in virum perfectum, in mensuram aetatis plenitudinis Christi. Neque unquam in ea habitat qui homo Dei est, vel filius hominis; sed semper ad maiora festinat. Ex quo perspicuum est, non esse perfectionem in via: sed in fine viae et in mansione, quae sanctis in coelestibus praeparatur, et quibus dicitur: Qui statis in domo Domini, in atriis domus Dei nostri. Frustra igitur nova ex veteri haeresis suspicatur, hic perfectam esse victoriam, ubi pugna est atque certamen, et incertus exitus futurorum. Sanctus Hieronymus, Commentariorum In Jeremiam Prophetam, Liber I Caput II Source Migne PL 24.715b-716a

And they did not say, 'Where is the Lord who brought us up from the land of Egypt, who led us through the wilderness, through a land uninhabitable and impassable, through a land of thirst and the image of death, through a land where a man does not walk and no one dwells.' 1 Instead of 'man' the Septuagint translates 'son of man,' and in the place of 'image of death' Theodotion's translation has 'shadow of death.' Since the history is clear, this should be considered according to anagoge. While we are in this world we are being led out of Egypt, and we go up by degrees. First we pass through the wilderness and the uninhabitable land, where a holy man should not dwell. Then it says the 'impassable land', to show the difficultly of the way. 'A land of thirst' is where we always desire more and are never content with present things. Then the image or shadow of death means we always stand in danger, and the devil sets his snares everywhere. 'Through a land where man does not walk' is the man who has obtained perfect stature, since we all will rise up to 'mature manhood, to the measure of the stature of the fullness of Christ.' 2 The man of God and the son of man, never dwelt in these places but always hurried to greater things. From this it is obvious that one does not reach perfection while on the way, but at the end of it and in the mansion prepared in heaven for the saints, about which it is said, 'You who stand in the house of the Lord, in the courts of the house of our God.' 3 In vain, therefore, does a heresy, a new one that has come from an old one, suppose that the victory of perfection happens here, 4 when the future is combat, struggles, and an uncertain end. Saint Jerome, from the Commentary on Jeremiah, Book 1, Chapter 2 1 Jerem 2.6 2 Ephes 4.14 3 Jn 14.2, Ps 135.2 4 Pelagianism

Careful Watching

Nisi Dominus custodierit civitatem, in vanum vigilabunt qui custodiunt eam. De domo ad civitatem transitum facit, ut nec in singulis elatio detestanda surripiat, nec in Ecclesia sancta jactantia perniciosa praevaleat. Civitas enim Domini Jerusalem intelligitur coelestis, cujus adhuc pars peregrinatur in terris, in qua episcopi vigilare contendunt, ut commissum sibi gregem pergvigili cura custodiant. Quibus idem dicitur: ne noxiis cogitationibus incitentur, et credant aliquid humanas vigilias praevalere, cum sola Divinitas incursionis pericula possit arcere Intelligimus quam sit impudens Pelagiana, quam iniqua praesumptio, ut contra eam decreverit toties Spiritus sanctus dicere, quod tamen ipsa passa non sit audire. Cassiodorus, Expositio In Psalterium, Psalmus CXXVI Source: Migne PL 70.928c

Unless the Lord guards the city, they watch in vain who guard it. 1 He passes from the house to the city, that there not rise up in anyone a detestable elation, and there not prevail a wicked boasting in the holy Church. For the city of the Lord is understood to be the heavenly Jerusalem, a part of which yet journeys on earth, in which the bishops are admonished to be watchful, that they guard with all vigilance the flock which has been entrusted to them. To whom the same is said, lest they are lifted up by vile thoughts and come to believe that human watching is enough, when it is the Divine alone that is able to guard against the peril of attacks. Which we understand to be that shameless Pelagianism, which iniquitous presumption so often speaks against what the Holy Spirit has decreed, which however it will not suffer to hear. Cassiodorus, Commentary On The Psalms, from Psalm 126 1 Ps 126.2

The End And Perfection

Certe qui in cursu est, et in via graditur, minor est eo qui pervenit ad finem. Si ergo immaculatus est ille atque perfectus, qui adhuc ambulat in via, et graditur in lege, quid plus habebit ille, qui ad terminum viae legisque pervenit? Unde et Apostolus de Domino loquitur, quod in fine mundi, et in consummatione virtutum exhibeat sibi sanctam Ecclesiam, non habentem macula, neque rugam, quam vos putatis jam in ista carne mortali et corruptibili esse perfectam, et audire meremini cum Corinthiis: Jam perfecti estis, jam divites facti estis, sine nobis regnatis, atque utinam regnaretis, ut et nos regnaremus vobiscum: cum vera et absque omni sorde perfectio in coelestibus reservetur, quando sponsus loquetur ad sponsam: Tota pulchra es, anima mea, et macula non est in te. Juxta quod et illud intelligitur: Ut sitis irreprehensibiles et simplices sicut filii Dei immaculati: quod non dixerit estis, sed sitis, in futuram differens, non in praesenti esse contestans, ut hic labour sit aque contentio, ibi laboris virtutisque praemia. Denqiue Joannes scribit: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus. Scimus, quia cum apparuerit, similes ei erimus, quoniam eum videbimus sicuti est. Quamquam ergo filii Dei simus, tamen similitudo Dei, et vera contemplatio, tunc nobis repromittitur, quando apparuerit in claritate sua. Sanctus Hieronymous, Dialogus Adversus Pelagianos, Liber III Source: Migne PL 23.583a-c

Surely he who is on the course and advancing on the way is inferior to him who has reached the end. If, then, he is unspotted and perfect who is yet walking in the way and advancing in the law, what more shall he have who has come to the end of life and of the law? Whence the Apostle, speaking of our Lord, says that at the end of the world, in the consummation of the virtues, He will present His holy Church to Himself without spot or wrinkle, 1 which you think is perfect now in this mortal flesh and corruption, you who merit to be hear with the Corinthians, 'Already you are perfect, already you have been made rich, you reign without us, and that you did reign, that we might also reign with you,' 2 since true and pure perfection is reserved for those in heaven, when the groom shall say to the bride, 'You are all fair, my soul, and there is no spot in you.' 3 In this sense it it is understood: 'That you may be blameless and harmless, as children of God, without blemish.' 4 For He did not say you are, but may be, making a distinction for the future, not arguing it for the present. So here is toil and effort and there are the rewards of labour and virtue. Lastly, John writes, 'Beloved, we are sons of God, and it is not yet made manifest what we shall be. We know that when He shall appear, we shall be like Him, for we shall see Him as He is.' 5 Therefore, although we are sons of God, yet likeness to God and true contemplation is promised us when He shall appear in His glory. Saint Jerome, Dialogue Against the Pelagians, Book 3 1 Ephes 5.27 2 1 Cor 4.8 3 Song 4.7 4 Philip 2.15 5 1 Jn 3.2

Hope And Grace

Et omnis qui habet spem hanc in eo, sanctificat se... Multi se dicunt spem habere vitae coelestis in Christo, sed hanc confessionem negligenter vivendo evacuant. Manifestum autem de se indicium spei supernae exhibet, qui bonis operam dare actibus studet, certus quia non aliter ad similitudinem Dei quis in futuro perveniet, nisi sanctitatem in praesenti se sanctificando, id est, abnegando impietatem et saecularia desideria, sobrie autem et juste et pie vivendo imitetur. Sic autem divinae sanctitatis munditiam pro nostrae capacitatis mensura jubemur imitari, sicut divinae similitdunis gloriam pro nostra, id est, creaturae mensura sperare praecipimur. Neque autem Pelagianum dogma juvare credendum est, quod dicitur de homine Sanctificat se, quasi aliquis sine divino auxilio per liberum arbitrium possit se santificare. Sed qui habet spem in Domino sanctificare se quantum potest ipse nitendo, et ejus per omnia gratiam flagitando, qui ait: Sine me nihil potestis facere eique dicendo: Adjutor meus esto, ne derelinquas me. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.99d-100a

And any one who has hope in Him, he sanctifies himself... 1 Many say that they have hope in the heavenly life in Christ, but by their negligent life they make this statement vain. He clearly exhibits the mark of heavenly hope in himself, who is zealous to give himself to work in good deeds, because certainly not otherwise will he come to the image of God in the future, unless he sanctifies himself with holiness in the present, that is, cutting himself off from impiety and worldly desires, let him imitate with a life of sobriety and righteousness and piety. As we are commanded to imitate the wealth of Divine sanctity according to the measure of our capacity, so is the glory of the Divine likeness for us, that is, we are taught to hope according to the measure of the creature. And it must not be thought to lend aid to the teaching of the Pelagians when it says concerning man, 'he sanctifies himself', as if someone without Divine help, by his own will, could sanctify himself. But he who hopes in the Lord sanctifies himself as much as he exerts himself, inflamed in everything by His grace, He who said: 'Without me you can do nothing,' 2 and to whom it was said: 'Be my helper, do not forsake me.' 3 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 3.3 2 Jn 15.5 3 Ps 26.9

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

The Giving Of Faith

Fides igitiur et inchoata, et perfecta, donum Dei est, et hoc donum quibusdam dari, quibusdam non dari dubitet qui non vult manifestissimis sacis litteris repugnare. Hoc qui non recipit, cujus videtur esse sententiae, nisi dicentis: Fides per quam justificor, ex me est; et hoc bonum, ex quo justus vivit, non accepit per gratiam, sed habeo naturam? Si ergo fides donum Dei non est, frustra Ecclesia pro non credentibus orat, ut credant, et sufficit impiis magisterium legis adhiberi, de qua dictum est, Si ex lege justitiia, ergo Christus gratis mortuus est: quod similiter dici potest etiam de natura. Frustra etiam Apostolus gratias agit Deo pro his qui Evangelium receperunt, cum hoc secundum Pelagianos non Dei est praesitum munere, sed ex sola habeatur hominum voluntate; et frustra quibusdam precatur idem Apostolus, ut sit eis pax et charitas sum fide, a Deo Patre et Domino Jesu Christo, ut jam non solum de fide, sed etiam pace et charitate, superbia haereticorum convincatur dicere, de propiro se has habere virtutes, Quod si haec ex homine sunt, quid obest ut non ex semetipso habeat et caetera bona quae inferiora sunt; cum audeat sibi deputare quae summa sunt, et sine quibus alia, quamvis multa et clara, non prosunt? Non potest itaque merito refutari quod dictum est: Fides igitur et inchoata, et perfecta, donum Dei est: quia eadam et Apostoli vox est dicentis: Gratia salvi facti estis per fidem; et hoc non ex vobis, Dei enim donum est, non ex operibus, ne forte quis extollatur; et: Vobis donatum est pro Christo, non solum ut in eum credatis, sed etiam ut patiamini pro eo: et iterum: Per patientiam curramus ad propositum nobis certamen, aspicientes in auctorem fidei, et consummatorem Jesum. Quibus et plurimis aliis testimoniis divinarum Scripturarum indubitanter agnoscitur quoniam, sicut ab hoc viro definitum est, Fides et inchoata, et perfecta, donum Dei est, et hoc donum, inquit, quibusdam dari, quibusdam non dari dubitat qui non vult manifestissimis sacis litteris repugnare; non putemus hoc veraciter dictum, si omnes homines fideles sunt: sed cum alii credant, aliis vero non credant, dicatque Apostolus, Non enim omnium est fides; quis non videat fidem, quam acceperunt qui habent, non accepisse qui non habent? Prosperus Aquitanus, Pro Augustino Responsiones Source: Migne PL 51.193b-194a

Faith therefore in its beginning and in its perfection is a gift of God, and that this gift is given someone, or not given, let no one doubt if he wishes not to be in most manifest opposition to the Sacred Scriptures.' 1  He who does not receive this, does he not seems to be of the opinion, that he says: 'The faith by which I am justified is from me, and this good by which the righteous man lives 1 is not received through grace but I have it in my nature?' If therefore faith is not a gift of God, vainly does the Church pray for those who do not believe, that they believe, and it suffices that the impious adhere to the teaching of the Law, concerning which is is said: 'If righteousness is from the law, therefore Christ died for nothing,' 3 which is similar to say that it is from nature. Vainly indeed the Apostle gave thanks to God for those who have received the Gospel,4 when according to the Pelagians is it not of God to give the gift, but it comes to be from the will of man alone; and vainly the same Apostle prays for them that they may have peace and love with faith from God the Father and the Lord Jesus Christ, 5 as already not only concerning faith, but even peace and love, the pride of the heretics is convicted to say that they have these virtues form themselves. For if these things are from man, what prevents that he not possess from himself other goods which are inferior, when he would dare assert that the things that are greatest, and without which the others, although great and fair, do not profit? It is not possible, therefore, for it to be worthily refuted, when it is said, 'Faith therefore in its beginning and its perfection is the gift of God,' because the same voice of the Apostle says: 'By grace you are saved through faith and this is not from us but it is a gift of God; not from works, lest perhaps someone praise himself.' 6 And: To you a gift is given for Christ, not only that you believe in Him but even that you suffer for Him.' 7 And again, 'By endurance we run to the contest set for us, our eyes on the author of faith and the perfect Jesus.' 8 By which, and by other testimonies, the Divine Scriptures undoubtedly acknowledge that, as by this man it is defined, 'Faith in its beginning and perfection is a gift of God, and this gift, he says, given to someone or not given, let not anyone doubt at all who does not wish to be in most manifest opposition to the Sacred Scriptures,' which we may not think correctly said if all men are faithful; but that some believe and some do not believe, let the Apostle tell: 'For not all are faithful.' 9 Who may not see the faith which they have received who have it, and which they have not received do not have it? Saint Prosper of Aquitaine, Answers For Augustine 1 Aug Predestination of the Saints 1.8 2 Habac 2.4 3 Gal 2.21 4 2 Thes 2.12 5 Ephes 6.23 6 Ephes 2.28 7 Philip 1.29 8 Hebr 12.1 9 2 Thes 3.2

The Spirit and Grace

Et ingressus est in me spiritus, postquam locutus est mihi, et statuit me super pedes meos. Ecce divina vox jacenti prophetae jussit ut surgeret. Sed surgere omnino non posset, nisi in hunc omnipotentis Dei spiritus intrasset, quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus, sed haec implere non possumus, si ipse non adjuvat qui jubet. Sic Paulus cum discipulos admoneret, dicens, Cum metu et tremore vestram ipsorum salutem operamini, illico quis in eis haec ipsa bona operaretur adjunxit, dicens: Deus est enim qui operatur in vobis et velle et perficere pro bona voluntate. Hinc est quod ipsa Veritas discipulis dicit: Sine me nihil potestis facere. Sed in his considerandum quia sic bona nostra si omnipotentis Dei dona sunt ut in eis aliquid nostrum non sit, cur nos quasi pro meritis aeternam retributionem quaerimus? Si autem ita nostra sunt ut dona Dei omnipotentis non sint, cur ex eis omnipotenti Deo gratias agimus? Sed sciendum est quia mala nostra solummodo nostra sunt; bona autem nostra, et omnipotentis Dei sunt, et nostra, quia ipse aspirando nos praevenit ut velimus, qui adjuvando subsequitur ne inaniter velimus, sed possimus implere quae volumus. Praeveniente ergo gratia, et bona voluntate subsequente, hoc quod omnipotentis Dei donum est fit meritum nostrum. Quod bene Paulus brevi sententia explicat, dicens: Plus illis omnibus laboravi. Qui ne suae videretur virtuti tribuisse quod fecerat, adjunxit: Non autem ego, sed gratia Dei mecum. Quia enim coelesti dono praeventus est, quasi alienum se a bono suo opere agnovit, dicens: Non autem ego. Sed quia praeveniens gratia liberum in eo arbitrium fecerat in bonum, quo libero arbitrio eamdem gratiam est subsecutus in opere, adjunxit: Sed gratia  Dei mecum. Ac si diceret: In bono opere laboravi, non ego, sed et ego. In hoc enim quod solo Domini dono praeventussum, non ego; in eo autem quod donum voluntate subsecutus, et ego. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

'And the Spirit went into me after He had spoken to me, and He stood me on my feet.' 1 See that the Divine voice is given to the Prophet commanding that he should rise. But he cannot rise at all, unless the spirit of the omnipotent God has entered, because it is by the grace of almighty God that we are able to attempt good works, and these things we cannot do if He who commands them does not aid. So when Paul admonishes his pupils, saying, 'With fear and trembling work out your salvation,' 2  He who in them works these good works he then refers to, saying, 'God it is who works in you, and He wishes to perfect you with a good will.' 3 Whence the Truth Himself says to His disciples: 'Without me you would be able to do nothing.' 4 But in these things we must consider, that as they are our goods, if as gifts of the omnipotent God they are and if there is nothing of ours in them, why do we seek eternal reward on account of merit? And then if indeed they are ours so that they are not gifts of the omnipotent God, why do we seek the grace of almighty God? Let it be known that our evils alone are ours, and our goods are of omnipotent God, and yet also ours, because He in hope comes before that we wish, who in the act of aiding it follows we do not wish vainly, but we are able to do what we wish. Therefore grace precedes, and the good will follows, and this is the gift of the omnipotent God which makes our merit. Which well Paul in brief words explains, saying, 'More than them in all things I have labored.' 5 He whom, lest he seem himself to attribute the virtue of what he had done to himself, adds, 'Not even I but the grace of God with me.' 5 For the celestial gift having come before, he knew it as a foreign thing, apart from his good work, saying, 'Not even I.' But because the preceding grace in him inclined his free will to the good, by which free will the same grace flows into works, he adds, 'But the grace of God with me.' And so it was as if he had said, ' In good works I have laboured, not I and yet I. For in that which is the gift of the Lord alone and comes before, it is not I, and in that which follows the gift in the will, it is I.' Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Ezek 2.2 2 2 Phil 2.12.  3 Phil 2.13  4 Jn 15.5  5 1 Cor 15.10

Grace, Freedom and Sin

Atticus. Constat ergo inter nos, in bonis operibus post propriam voluntatem, Dei nos niti auxilio, in malis diaboli. Critobulus. Constat, et super hoc nulla contentio est. Atticus. Male ergo sentiunt, qui per singulas res quas agimus, Dei auferunt adjutorium, et illud quod Psalmista canit: Nisi Dominus aedificaverit domum, in vanum laborant qui aedificant eam. Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam ; et caetera hujuscemodi, perversis interpretationibus, immo risu dignis, ad alios sensus detorquere nituntur. Critobulus. Quid mihi necesse est contra alios dicere, cum meum responsum habeas? Atticus. Tuum responsum cujusmodi? Eos bene sentire, an male? Critobulus. Et quae me cogit necessitas, ut contra alios promam sententiam? Atticus. Disputationis ordo et ratio veritatis. An ignoras omne quod dicitur, aut esse, aut non esse; et aut inter bona, aut mala debere numerari? Hoc ergo de quo interrogo, aut bene dici, aut male, ingratis tibi fatendum est. Critobulus. Si in singulis rebus quas gerimus, Dei utendum est adjutorio, ergo et calamum temperare ad scribendum, et temperatum pumice terere, manumque aptare litteris, tacere, loqui, sedere, stare, ambulare, currere, comedere, jejunare, flere, ridere, et caetera hujuscemodi, nisi Deus juverit, non poterimus? Atticus. Juxta meum sensum non posse perspicuum est. Critobulus. In quo igitur liberum habemus arbitrium, et Dei in nos gratia custoditur, si ne hoc quidem absque Deo possumus facere? Atticus. Non sic donata est liberi arbitrii gratia, ut Dei per singula tollatur adminiculum. Critobulus. Non tollitur Dei adjutorium, cum creaturae ex semel dati liberi arbitrii gratia conserventur. Si enim absque Deo, et nisi per singula ille me juverit, nihil possum agere: nec pro bonis me juste operibus coronabit, nec affliget pro malis; sed in utroque suum vel recipiet, vel damnabit auxilium. Atticus. Dic ergo simpliciter, cur Dei auferas gratiam? Quidquid enim tollis in partibus, necesse est ut et in genere neges. Critobulus. Non nego gratiam, cum ita me a Deo asseram conditum, ut per Dei gratiam meae datum sit voluntati, vel facere quid, vel non facere. Atticus. Dormitat ergo Deus in operibus nostris, semel data liberi arbitrii potestate: nec orandus est, ut in singulis operibus nos juvet, cum voluntatis nostrae sit et proprii arbitrii, vel facere si volumus, vel non facere si nolumus. Critobulus. Quomodo in caeteris creaturis conditionis ordo servatur: sic concessa semel liberi arbitrii potestate, nostrae voluntati omnia derelicta sunt. Atticus. Ergo, ut dixi, non debeo a Deo per singula auxilium deprecari, quod semel meo datum est judicio? Critobulus. Si in omnibus ille cooperatur, non est meum, sed ejus qui adjuvat, immo qui in me cooperatur: praesertim cum absque eo facere nihil possim. Atticus. Oro te, non legisti: Non enim volentis neque currentis, sed miserentis est Dei ? Ex quibus intelligimus nostrum quidem esse velle et currere; sed ut voluntas nostra compleatur et cursus, ad Dei misericordiam pertinere, atque ita fieri, ut et in voluntate nostra et in cursu, liberum servetur arbitrium, et in consummatione voluntatis et cursus, Dei cuncta potentiae relinquantur. Scilicet nunc mihi Scripturarum testimonia replicanda sunt, quomodo per singula Dei a sanctis flagitetur auxilium et in singulis operibus suis, illo adjutore et protectore uti desiderent. Lege totum Psalterium, omnes sanctorum voces, nihil erit, nisi ad Deum in cunctis operibus deprecatio. Ex quo perspicue ostenditur, te aut Dei negare gratiam, quam tollis in partibus; aut si in partibus dederis, quod nequaquam te velle manifestum est, in nostram sententiam transire, qui sic liberum homini servamus arbitrium, ut Dei per singula adjutorium non negemus. Critobulus. Captiosa ista est conclusio, et de dialecticorum arte descendens. Mihi autem nullus auferre poterit liberi arbitrii potestatem, ne, si in operibus meis Deus adjutor exstiterit, non mihi debeatur merces, sed ei qui in me operatus est. Atticus. Fruere liberi arbitrii potestate, ut contra Deum armes linguam tuam, et in eo te liberum probes, si tibi liceat blasphemare. Verum super hoc quid sentias, nulli dubium est, et praestigia confessionis tuae apertissima luce claruerunt. Nunc revertamur ad id, unde disserere coepimus. Dic mihi, si tibi videtur, hoc quod cum Dei adjutorio paulo ante dicebas, posse hominem non peccare si velit, in perpetuum dicas, an ad tempus et breve? Critobulus. Superflua interrogatio est. Si enim ad tempus et breve dixero: nihilominus referetur ad perpetuum. Quidquid enim ad breve dederis, hoc concedes et in perpetuum. Atticus. Quid dicas, non satis intelligo. Critobulus. Itane durus es, ut manifesta non sentias? Atticus. Non me pudet nescire quod nescio. Et de quo futura est disputatio, debet inter utrumque convenire quem sensum habeat. Critobulus. Ego hoc assero, qui potest uno die se abstinere a peccato, posse et altero: qui duobus, posse et tribus; qui tribus, posse et tringinta; atque hoc ordine posse et trecentis, et tribus millibus, et quamdiucumque se voluerit abstinere. Atticus. Dic ergo simpliciter posse hominem in perpetuum esse sine peccato si velit. Possumusne omne quod volumus? Critobulus. Nequaquam. Neque enim possum quidquid voluero; sed hoc solum dico, hominem sine peccato posse esse, si velit. Atticus. Quaeso ut mihi respondeas. Hominem me putas, an belluam? Critobulus. Si de te ambigo, utrum homo, an bellua sis, ipse me bellnam confitebor. Atticus. Si ergo, ut dicis, homo sum, quomodo cum velim, et satis cupiam non peccare, delinquo? Critobulus. Quia voluntas imperfecta est. Si enim vere velles, vere utique non peccares. Atticus. Ergo tu qui me arguis non vere cupere, sine peccato es, quia vere cupis? Critobulus. Quasi ego de me dicam, quem peccatorem esse confiteor, et non de paucis et raris, si qui voluerint non peccare. Atticus. Interim ex meo tuoque judicio, et ego qui interrogo, et tu qui respondes, peccatores sumus. Critobulus. Sed possumus non esse si velimus. Atticus. Dixi me velle non peccare, te quoque hoc sentire non dubium est. Quomodo ergo quod uterque volumus, uterque non possumus? Critobulus. Quia plene non volumus. Atticus. Da ergo qui majorum nostrorum plene voluerint et potuerint. Critobulus. Hoc quidem non facile est ostendere. Neque enim quando dico hominem posse esse sine peccato si velit, aliquos fuisse contendo; sed simpliciter posse esse si velit. Aliud namque est esse posse, quod Graece dicitur δύναμις; aliud est esse, quod ipsi appellant ἐνέργεια. Possum esse medicus; sed interim non sum. Possum esse faber; sed necdum didici. Quidquid igitur possum: licet necdum sim, tamen ero si voluero. Atticus. Aliud sunt artes, aliud id quod per artes est. Medicina et fabrica, et artes caeterae inveniuntur in plurimis: sine peccato autem esse perpetuo, divinae solius est potestatis. Itaque aut da exemplum qui absque peccato fuerint in perpetuum: aut si dare non potes, confitere imbecillitatem tuam, et noli ponere in coelum os tuum, ut per esse, et esse posse,stultorum illudas auribus. Quis enim tibi concedet, posse hominem facere quod nullus umquam hominum potuerit? Ne tu dialecticis imbutus quidem es? Si enim potest homo, non posse tollitur. Si autem non potest, posse subvertitur. Aut concede mihi aliquem potuisse, quod fieri posse contendis: aut si nullus hoc potuit, invitus teneberis, nullum posse, quod possibile jactitas. Inter Diodorum et Chrysippum valentissimos dialecticos ista contentio est. Diodorus id solum posse fieri dicit, quod aut sit verum, aut verum futurum sit. Et quidquid futurum sit, id fieri necesse esse. Quidquid autem non sit futurum, id fieri non posse. Chrysippus vero et quae non sunt futura, posse fieri dicit: ut frangi hoc margaritum, etiam si id numquam futurum sit. Qui ergo aiunt hominem posse esse absque peccato si velit, non poterunt hoc verum probare, nisi futurum docuerint. Cum autem futura incerta sint omnia, et maxime ea quae numquam facta sunt,  perspicuum est eos id futurum dicere, quod non sit futurum; Ecclesiaste hanc confirmante sententiam: Omne quod futurum est, jam factum est in priori saeculo. Santus Hieronymus, Dialogus Adversus Pelagianos, Liber I Source: Migne PL 23.499d-503a

Atticus: Therefore it is settled among us that in our good works, besides our own will, we depend on the help of God, and on the devil in evil acts? Critobulus: It is settled and concerning this there is no argument. Atticus: Therefore they think erroneously who would not have the help of God in every single action that we perform, and to that which the Psalmist sings, 'Unless the Lord build the house, they labor in vain who build it. Unless the Lord guard the city, vainly he watches who guards it.' 1 and other things like this, they give perverse interpretations, truly worthy of laughter, as they strive to twist it to mean something else. Critobulus: Why is it needed for me to speak against others when you have my answer on this? Atticus: What is your answer? Do they think well or poorly? Critobulus: And what necessity forces me that I should make known my thought against them? Atticus: The order of the argument and care for truth. Do you not know that whatever we say either is or it not, and that it should be classified among the good or the evil? Therefore, concerning what I ask, whether they spoke well or poorly, you must speak despite your unwillingness. Critobulus: If in every single action that we do God must be a helper, will it not then be that, unless God gives aid, we will not be able to fashion a pen for writing, and smooth it with pumice after, and apply our hand to the making of letters, and maintain silence, and talk, and sit, and stand, and walk, and run, and eat, and fast, and cry, and laugh, and do other similar things? Atticus: According to my mind clearly it would not be possible. Critobulus: In what way, then, do we have free will with the grace of God preserved in us, if we without God cannot do these things? Atticus: The grace of the free will was not given that it do away with the assistance of God in everything. Critobulus: The help of God is not taken away when creatures are preserved by the grace of the free will that has been given them once. For if without God, and unless He helps me in every action, I can do nothing, He will neither crown me rightly for good deeds done, nor will He punish for evil deeds, but in both cases He will either admit or condemn His own assistance. Atticus: Simply tell me why you rule out the grace of God. For whatever you take from the parts, you must necessarily refuse to the whole. Critobulus: I do not deny grace when I assert that I was fashioned by God in such a way that through the grace of God the will was given to me either to act or not to act. Atticus: Therefore God rests as far as our works are concerned once the power of free will has been given, nor should there be prayer that He help us in each of our acts when it is of our own will to do what we wish to do or not to do what we do not wish to do. Critobulus: Just as in other creatures the order of creation is preserved, so once the power of free will his been given everything is left to our will. Atticus: Therefore, as I said, do I not need to ask God for help in every act, that which has been given once and for all in my own judgement? Critobulus: If He is a cooperator in everything, the act is not mine but it is of He who helps, or rather to Him who cooperates, especially since without Him I can do nothing. Atticus: I ask you, have you not read, 'For it is not of him who wills nor of him who runs, but of the mercy of God?' 2 From which we understand that ours it is to will and to run, but the accomplishment of our willing and running belongs to the mercy of God, and so it comes about that in our own willing and our running the free will is preserved, and the accomplishment of our willing and our running require the power of God. Now it seems clear to me that at this point the testimony of Scripture should be quoted to show how those who were holy begged God to help them in every act, and they desired Him as helper and protector in every work of theirs. Read the whole Psalter, the words of all those who were holy, nothing will be found but prayer to God in every deed. From which it is easily seen that you either deny the grace of God, which you take away from the parts, or, if you grant it to the parts, which it is obvious you do not wish to do, you cross over into our judgement, who preserve the free will of man while not denying the help of God in every deed. Critobulus: This conclusion is captious and is drawn from the art of the dialecticians. To me, however, no one will be able to deny the power of the free will, lest, if God exists as my helper in my works, the reward not be imputed to me, but to Him who worked in me. Atticus: Delight in the power of free will so that you may arm your tongue against God and so prove yourself free since you are allowed to blaspheme. Of what you think about this there is no doubt and the deceits of your confession shine with brightest light. But now let us return to the place where we began our discussion. Tell me, if it pleases you, when you said a little while ago that it was possible for man with the help of God not to sin if he wished it, did you mean forever, or temporarily and briefly? Critobulus: A superfluous question. For if I were to say temporarily and briefly it will still be taken as forever, for whatever you grant to a brief span of time you also admit forever. Atticus: I do not fully understand what you are saying. Critobulus: Are you so dull that you do not grasp what is obvious? Atticus: I am not ashamed to not know what I do not know. And for the future of this discussion we must both agree on the definition of what we have before us. Critobulus: I assert that he who can abstain from sinning for one day can also do so for another day, and he who can do it for two days can also do it for three days, and he who can do it for three days can also do it for thirty days, and with this understanding he can also abstain from sinning for three hundred days, and as for as long a time as he wants. Atticus: So simply say that man can be without sin forever if he wants to. Are we not able to do everything that we want to? Critobulus: Not at all. For I cannot do everything that I wish. But all I am saying is that man can be without sin if he wants to. Atticus: I ask you to answer me this: do you think me a man or a beast? Critobulus: If I am in doubt as to whether you are a man or a beast I will confess myself a beast. Atticus: If then, as you say, I am a man, how is it that when I wish and truly desire not to sin I go astray? Critobulus: Because your will is imperfect. For if you truly wanted to, certainly you would not sin. Atticus: Therefore you who claim that I do not truly desire to be without sin, are without sin because you truly desire it? Critobulus: As if I were speaking of myself, I who confess that I am a sinner, and not of those few and rare individuals who if they wish do not sin. Atticus: Meanwhile in mine and your judgement, I, who am asking the question, and you, who answer, are sinners? Critobulus: But we are able not to be if we wish. Atticus: I said that I did not wish to sin, and you also doubtless think this. How then is it that what we both want we are not able to do? Critobulus: Because we do not wholly want it. Atticus: Then give me some of those great ones among us who fully wish it and do it. Critobulus: This is certainly not easy to show. For when I say that man can be without sin if he wishes I am not contending that there were some individuals like this, but simply that a man is able to be it if he wants it. For what in Greek is called δύναμις, that is, 'possibility' is one thing and that which they name ἐνέργεια, that is, 'actuality' is another. I can be a physician but in the meantime I am not. I can be a craftsman but I have not yet learnt how. Therefore whatever I can be, although I am not yet that thing, nevertheless, I shall be if I want to. Atticus: The arts are one thing, that which comes into being as the result of the art is something else. Medical skill, craftsmanship, and the other arts, are found in many individuals, but to be without sin forever is of the Divine power alone. Therefore either give example of those who were without sin forever, or if you cannot do so confess your inability and stop placing your mouth in heaven 3and with talk of being and being possible deceiving the ears of the foolish. For who will grant you that a man is able to do what no man has ever been able to do? Have you not any education in dialectics at all? If a man can do something, impossibilty is ruled out. But if a thing is not possible for man, possibility is denied. Either grant me that someone was able to do what you contend is possible, or, if no person was able to do it, you will have to admit, unwillingly, that no man can do what you boast is possible. Between the most capable dialecticians Diodorus and Chrysippus this is the argument. Diodorus says that only that is possible which either is true or will be true. And whatever will be in the future is necessarily possible. But whatever will not be in the future is impossible. Chrysippus, however, says that those things are also possible that will not be, as it is possible for a particular pearl to break, even if it never happens. Therefore they who say that man can be without sin if wishes it are not be able to prove this to be true, unless they teach that it will take place in the future. But since all future things are uncertain, especially those things that never have been done, it is obvious that what they are speaking of in the future will not take happen. Ecclesiastes confirms this view: 'Everything that will be has been done in the ages that were before.' 4 Saint Jerome, Dialogue Against the Pelagians, Book 1 1 Ps 126.1 2 Rom 9.16 3 Ps 72.9 4 Eccles 1.9,10