The Holy Spirit's Word

Cum per Moysen ac David et Esaiam vel alios prophetas specialiter spiritus sanctus locutus esse referatur, Deum locutum vox divina profitetur, sicut in Pentateuchi volumine frequentatur: locutus est inquit, Dominus ad Moysen dicens, sollicitius requiramus, si specialiter spiritus sanctus in prophetis loquatur. Habemus, ut praefati summus, in actibus apostolorum Paulo arguente Iudaeos: bene, inquit, spiritus sanctus per Esaiam locutus est ad patres nostros: auditu audietis et non intellegetis, in eadem lectione: viri fratres, oportet impleri scripturam, quam praedixit spiritus sanctus per os David. Et in epistola Petri legimus: non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto loctui sunt sancti Dei homines. Agnoscamus propheticam gratiam evidenter ad potentiam sancti spiritus pertinere, et de psalmo David ita ad Hebraeos legimus: quapropter sicut dicit Spiritus sanctus: Hodie si vocem eius audieritis et cetera. Et hic apertissime per David spiritum sanctum locutum esse testatur. Sanctus Faustus Reiensis, De Spiritu Sancto Liber II, Cap VII Source: here

When through Moses and David and Isaiah, or the other prophets, it is said the Holy Spirit had spoken, the Divine voice announces that God has spoken, as in the books of the Pentateuch it is frequently said: 'The Lord said to Moses,' and so we should more carefully inquire if the Holy Spirit especially spoke among the prophets. We have, as we have said before, in the Acts of the Apostles, Paul disputing with the Jews, and saying, 'Well did the Holy Spirit speak through Isaiah to our fathers: you hear and you do not understand.' 1 In the same book: 'Men and brothers, it is necessary that Scripture be fulfilled, what the Holy Spirit foretold through the mouth of David.' 2 And in a letter of Peter we read: 'For not by the human will is prophecy ever uttered, but by the Holy Spirit holy men have spoken of God.' 3 Let us acknowledge, then, that prophetic grace pertains overtly to the the power of the Holy Spirit, and in a Psalm of David in the letter of Hebrews we read: 'whence as the Holy Spirit says: Today if you should hear His voice, etc.' 4 And here it is most evidently witnessed that the Holy Spirit spoke through David. Saint Faustus of Riez, On The Holy Spirit, Book 2 1 Acts 28.25 2 Acts 1.16 3 2 Pet 1.21 4 Heb 3.7, Ps 94.8

Word Of The Spirit

Sed dicis: Apostolus duas tantum personas in operum suorum volumine confitetur, sicut ad Corinthios loquitur: Paulus vocatus Apostolus Iesu Christi per voluntatem Dei, et ad Galatas: Paulus Apostolus non ab hominibus neque per hominem, sed per Iesum Christum et Deum Patrem, qui suscitavit eum a mortuis, et iterum: unus Deus Pater, ex quo omnia et nos in ipso et unus Dominus Iesus Christus, per quem omnia et nos per ipsum. Secundum haec dicis nullam de spiritu sancto fieri mentionem ut breviter dicamus, oblitus es, quod Apostolus Spiritu Sancto plenus haec populis ipso inspirante de Patre Filioque praedicabat. Loquenti itaque de Patris ac Filii operatione et ille non deerat, qui loquenda dictabat, secundum illud: et nemo dicit dominum Iesum nisi in Spiritu Sancto. Qui ergo crediturus vel confessurus vel praedicaturus est Christum, vides, quod ante in se habiturus est Spiritum Sanctum. Non ergo hoc oneret fidem tuam, quod interdum sine commemoratione Spiritus Sancti Patris mentio habetur ac Filii. Nam saepe suppresso Patris nomine Filii et Spiritus Sancti operatio praedicatur. Ait sanctus Ananias ad Paulum: Saule frater, Dominus misit me Iesus, qui apparuit tibi in via, qua veneiebas, ut videas et replearis Spiritu Sancto. Aperte hic duarum est conexio personarum. Ecce Paulus a Christo caecatus arguitur, Spiritu Sancto inluminatus impletur et nulla hic mentio Patris inseritur. Sanctus Faustus Reiensis, De Spiritu Sancto, Liber II Source: here

But you say the Apostle confesses only two persons in the collection of his works, as in the letter to the Corinthians, saying, 'Paul called an Apostle of Jesus Christ by the will of God,' 1 and to the Galatians: 'Paul, an Apostle, not by men nor through men, but through Jesus Christ and God the Father, who raised Him up from the dead.' 2 And again: 'One God the Father through whom are all things and we in Him, and one Lord Jesus Christ through whom are all things and we through Him.' 3 According to these passages in which you say there is no mention of the Holy Spirit, let us briefly say that you have forgotten that the Apostle, full of the Holy Spirit breathed in by the Father and Son, preached these things to the people. Thus in speaking of the work of the Father and the Son, He is not absent who composes the words to be spoken, according to: 'And no one says Lord Jesus unless in the Holy Spirit.' 4 He who therefore would believe or confess or preach Christ, do see, must have beforehand the Holy Spirit dwelling in him. Let this, then, not burden your faith, that the Holy Spirit is without commemoration while the Father and Son are spoken. For often the name of the Father is omitted in the speaking of the work of Son and the Spirit. The blessed Ananias said to Paul, 'Brother Paul, the Lord Jesus sent me, He who appeared to you on the way, on which you came, that you might see and be full of the Holy Spirit.' 5 Two of the persons are openly brought into connection. Behold, the blind Paul is admonished by Christ, and filled by the Holy Spirit he is illuminated, and there is no mention of the Father. Saint Faustus of Riez, On The Holy Spirit, Book 2 1 1 Cor 1.1 2 Gal 1.1 3 Ephes 4.6 4 1 Cor 12.3 5 Acts 9.7

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

Grace And Labour

Audi apostolum laborem cum gratia humili confessione miscentem: gratia autem Dei sum id, quod sum, et gratia illius in me vacua non fuit, sed abundantius illis omnibus laboravi: non ego autem, sed gratia Dei mecum. Vide quomodo ad gratiae donum semper subiungit laboris obsequium: non ego autem. Quia mentionem solius laboris intulerat, cito quasi ad amplexum matris gratiae recucurrit dicens: sed gratia Dei mecum. Gratia, inquit, Dei sum. Primas partes soli gratiae pie subiectus adscripsit, media quaeque labori magister oboedientiae deputavit, utrumque in consummatione moderatus gratiam laboremque coniunxit. Non dixit: ego sine gratia vel gratia sine me, sed gratia Dei mecum. Quae prius singillatim distincta protulerat, quam bene in sermonis fine conexuit. Ac sic apud regeneratos, quando gratia sine labore vel labor sine gratia in scripturis ponitur, supprimitur, non separatur. Cum unum sine altero dicitur, tacetur alterum, non negatur secundum illam regulam, quam antistes Augustinus insinuat: non omnia quae tacentur negantur. Sanctus Faustus Reiensis, De Gratia, V Source: Migne PL 58.806c-807b

Hear the Apostle mixing grace with labour in humble confession: 'For by the grace of God I am what I am, and His grace in me was not in vain, but more abundantly I worked than all of them, and yet not I, but the grace of God in me.' 1 See how he always joins the service of labour to the gift of grace, 'and yet not I'. For introducing the subject of labour alone, quickly, as returning to the embrace of a mother, he speaks of grace: 'but the grace of God with me.' By the grace of God I am, he says. In the first parts, as a subject he piously writes of grace alone, in the middle part he speaks as a master of obedient labour, and then as a moderate man he unites both grace and labour in perfection. He does not say, 'I without grace', or 'grace without me', but 'the grace of God with me.' Which things first introducing as distinct, he then joins together at the end of his words. And so for those reborn, when grace without labour, or labour without grace, is spoken of in Scripture, one there is suppressed, not separated. When one without the other is spoken of, one is passed over in silence, not denied, according to that rule, which the bishop Augustine refers to when he says, 'Not everything which is passed over in silence is denied.' Saint Faustus of Riez, On Grace, 5 1 Cor 15.10

Grace And Baptism

Si bene intendas animum, aperte copiosque cognosces, quomodo per sanctarum paginas scripturarum nunc asseratur gratiae virtus, nunc humanae voluntatis adsensus. Fragilitatem arbitrii demonstramus, cum ad Deum dicimus: Pone, Domine, custodiam ori meo et ostium circumstantiae labiis meis. Item iubet sermo divinus, ut aliquid vigor possit arbitrii, dum ad hominem dicit: cohibe linguam tuam a malo et labia tua loquantur dolum. Arbitrium commendat sapientiae sermo, cum dicit: omni custodia serva cor tuum. Sed Apostolus sine divino adiutorio hoc fieri non posse manifestat, cum dicit: Dominus custodiat corda vestra et intellegentias vestras in Christo Iesu. Asserit Propheta voluntatis propriae facultatem de semet ipso dicens: Inclinavi cor meum ad faciendas iustificationes tuas. Sed nihil de solis eius viribus intellegit praesumendum, cum proclamat ad Deum: Inclina, inquit, cor meum in testimonia tua et non in avaritiam. Propter liberum arbitrium indicitur nobis: rectos cursus fac pedibus tuis et vias tuas dirige. Sed nos ad gratiam confugientes pro infirmitatis conscientia supplicamus: dirige in conspectu tuo viam meam, et: perfice gressus meos in semitis tuis. Imperat nobis, qui propriae voluntatis generali dispensatione ius tribuit: inluminate vobis lumen scientiae. Pro eo vero, quod totum ad auctorem gratiae referendum est, legimus: qui docet hominem scientiam, vel: Dominus inluminat caecos, et iterum: inlumina oculos meos, ne umquam obdormiant in mortem, et: beatus homo, quem tu erudieris, Domine, et de lege tua docueris eum. Apostolus arbitrii praedictor libertatem eius ita incitat dicens: custodite animas vestras, sed misericordiam Dei protestatur ita commemorans: Dominus custodiat introitum tuum et exitum tuum. Per hace itaque, quibus modo arbitrii libertas adseritur, modo caelestis largitas demonstratur, nunc homo de concessis viribus admonetur, ne de sola gratia speret otiosus, nunc de gratia sperare praecipitur, ne de solo sit labore securus. De dicis: si praedestinatio non est, cur in parvulis alii baptizantur, alii sine baptismi sanctificatione rapiuntur? Serpentiae fraudis est ad tenebrosas cavernas relicta luce transfugere, cum per omnia volumina sacrae litterae evidenter liberum loquantur arbitrium. Quid rationis est, ut interrogare velis occulata, cum sollicitudini tuae plenissime videas respondere manifesta? Quid utilitatis est certa omittere et incerta consulere, de quibus nihil invenis catholica lectione conscriptum? Non intellegis, quod in veritatis iniuriam perscrutaris, quidquid veritas scire te noluit? Materiam de liberi arbitrii ratione proponis et ad discutiendum infantiae statum pernicioso errore delaberis, in quo nullum penitus vestigium liberi arbitrii, nullum apparere potest propriae voluntatis indicium. Sanctus Faustus Reiensis, De Gratia, XIII Source: Migne PL 58.806c-807b

If you have good care for your soul, openly and richly you will know how through the pages of Sacred Scripture now is asserted the power of grace and now there is approval of the human will. We demonstrate the weakness of the will when we say to God, 'Place, O Lord, a guard on my mouth and a gate around my lips.' 1 Again the Divine word commands that there is some strength in the will when it says to man: 'Guard your tongue from evil and your lips from speaking wickedness.' 2 The word of wisdom commends the will when it says: 'With every guard protect your heart.' 3 But the holy Apostle shows that this is not possible without the Divine help: 'The Lord guard your heart and your understanding in Jesus Christ.' 4 The Prophet asserts the ability of one's own will when he says concerning himself: 'I have turned my heart to the doing of your righteousness.' 5 But let it not be presumed he understands he refers to his own ability alone, when he proclaims to God: 'Incline my heart to your testimonies and not to avarice.' 6 Concerning the freedom of the will it is indicated to us: 'Make right the paths for your feet and direct your ways.' 7 But we, flying to grace by awareness of our weakness, pray: 'Direct my way into your sight.' 8 And: 'Perfect my steps on your paths.' 9 He commands us, who has given the law of the general dispostion of the free will: 'Illuminate yourself with the light of wisdom.' 10 However, that to Him who is the author of grace all must be referred, we read: 'He who teaches men knowledge,' 11 or 'The Lord enlightens the blind,' 12 and again, 'Illuminate my eyes lest I ever slumber in death,' 13 and 'Blessed the man whom you instruct, O Lord and concerning your law you teach him.' 11The Apostle exhorts the freedom of the will, when he says: 'Guard your souls.' 14 But he bears witness to the mercy of God when he recalls: 'The Lord guard your coming in and your going out.' 15 By these things, then, both the freedom of the will is established and the help of heaven demonstrated. Now a man is exhorted concerning his given abilities, lest he fruitlessly hope for grace alone, and now for grace he is commanded to hope, lest he be secure in his own efforts. Concerning your words: 'If there is no predestination why are some baptized in infancy and without the sanctification of baptism taken away?' It is the deceit of the serpent to flee to dark caverns abandoning the light, when in every volume of sacred letters the freedom of the will is openly told. What is the reason you wish to enquire into hidden things, when with great care you should look to give answer concerning things which are revealed? What use in passing over certain things to investigate things uncertain, concerning which we find nothing written in catholic works? Do you not understand that you investigate to harm to the truth whatever truth does not wish you to know? You propose the matter of the freedom of the will and tumble into the wicked error of the state of lost infants, in which there is no trace at all of the free will, nor is there able to appear any sign of the will. Saint Faustus of Riez, On Grace, 13 1 Ps 140.3 2 Ps 33.14 3 Prov 4.23 4 Phil 4.7 5 Ps 118.112 6 Ps 118.36 7 Ps 5.9; 16.5 8 Ps 93.10, 9 Ps 145.8 10 Ps 12.5 11 Ps 93.12 12  Ps 145.8 13 Ps 13.4 14 Jerem 17.21 15 Ps 120.8

Faith And Salvation

Secundo quaesisti loco, utrum sola sufficiat ad salutem fides et unitae scientia trinitatis. In rebus divinis non solum credendi ratio requiritur, sed placendi. Fides ergo nuda meritis inanis et vacua est, sicut apostolis dicit: quid prodest, si fidem quis dicat se habere, opera autem non habeat? Numquid potest fides servare eum? Sequitur enim et dicit: Fides, si non habeat opera, mortua est in semet ipsa. Sed dicit quis: tu fidem habes et ego opera habeo; ostende mihi fidem tuam sine operius et ego ostendam tibi ex operibus fidem meam. Secundum haec sufficere per se sola credulitas non probatur. Name Deum scire et credere etiam diabolus invenitur, sicit idem Apostolus dicit: Tu credis, quoniam unus est Deus, benefacis, nam et daemones credunt et contremiscunt. Vis autem scire, O Homo inanis, quoniam fides sine operibus mortua est? Abraham pater noster nonne ex operibus iustificatus est? Et ne spem nostram in sola fidei parte ponamus, ita conclusit: sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est, sine quibus inanem esse hominem dixit. Multum similum testimoniorum studio brevitatis omittimus. Apostolos Paulus, de cuius pectore quasi de templo suo Dominus loquebatur, numquid solam fidem sibi iudicavit ad superanda mundi mala posse conpetere ita dicens: Castigo corpus meum et in servitutem redigo, ne forte, cum aliis praedicavero, ipse reprobus efficiar? Ecce per vitia corporis reprobus fieri metuit, iam probatus per mortifera carnalium contagia passionum vas contumeliae fieri pertimescit, qui iam vas electionis effectus est. Sanctus Faustus Reiensis, Epistula V, To Paulinus Source: Fausti Reiensis Praeter sermones...184.24

Your second question is whether faith alone suffices for salvation and knowledge of the united Trinity. In things Divine not only is the matter of belief required, but pleasing. Faith, therefore, stripped of merits is inane and empty, as the Apostle says: 'What does it profit, if someone says he has faith and he has not works? Is his faith able to protect him?' 1 And continuing he says: 'Faith if it have not works is dead in itself. But someone says: 'You have faith and I have works.' Show me your faith without works and I shall show to you my faith from my works.' 2 According to these things let it suffice that belief alone does not satisfy. For even the devil is found to know and believe God, as indeed the Apostle says: 'You believe that God is one, you do well, for even the demons believe and tremble. Do you wish to know, O empty man, that faith without works is dead? Was Abraham our father not justified by works?' 3 And lest we place our hope in faith alone, so he concludes: 'As the body without the spirit is dead, so even faith without works is dead,' 4 without which he names a man empty. The support of many similar witnesses I omit on account of brevity. But the Apostle Paul, speaking on the heart as the temple of the Lord, does he indicate that faith alone was able to overcome the evils of the world, when he says: 'I discipline my body and I bring it into subjection, lest perhaps when I preach to others, I make myself a cause of reproach?' 5 See that through the faults of the body he fears to become a reproach, one already approved yet fearing through the death-bearing influence of the flesh's passions to be become a vase of disgrace, who had been made a vase of election. 6 Saint Faustus of Riez, from Letter 5, To Paulinus 1 Jam 2.14 2 Jam 2.17-18 3 Jam 2.19-21 4 Jam 2.26 5 1 Cor 9.27 6 Rom 9.21