Prosperus: Epistola ad Augustinum

De reliquiis Pelagianae haereseos in Gallia subolescentibus, deque hujusmodi hominum querelis adversus praedestinationis et gratiae doctrinam, Augustini opusculis, praesertim libro de Correptione et Gratia, explicatam.

On the remnants of the Pelagian heresy in Gaul among the youths, and on the complaints of such men against the doctrine of predestination and of grace, explained by Augustine’s little works, especially the book On Rebuke and Grace.

[67A] Domino beatissimo papae, ineffabiliter mirabili, incomparabiliter honorando, praestantissimo patrono, Augustino Prosper.

[67A] To the most blessed Lord Pope, ineffably wondrous, incomparably to be honored, most excellent patron, Augustine — Prosper.

[1] Ignotus quidem tibi facie, sed jam aliquatenus, si reminiscaris, animo ac sermone compertus; nam per sanctum fratrem meum Leontium diaconum misi epistolas et recepi; nunc quoque beatitudini tuae scribere audeo, non solum salutationis, ut tunc, studio; sed etiam fidei qua Ecclesia vivit affectu. Excubante enim pro universis membris corporis Christi vigilantissima industria tua, et adversus haereticarum doctrinarum insidias veritatis virtute pugnante, nullo modo mihi verendum putavi ne onerosus tibi aut importunus essem in eo quod ad multorum salutem, ac perinde ad pietatem tuam, pertinet: cum potius reum futurum esse me crederem, [67B] si ea quae valde perniciosa esse intelligo ad specialem patronum fidei non referrem.

[1] Unknown indeed to you in face, but already somewhat, if you remember, known in mind and speech; for through my holy brother Leontius the deacon I sent letters and received them; now also I dare to write to your beatitude, not only with the zeal of salutation, as then, but also with the concern of the faith by which the Church lives. For with your most vigilant industry keeping watch for all the members of the body of Christ, and with truth fighting by its virtue against the snares of heretical doctrines, I in no way thought I should fear being burdensome to you or importunate in that which pertains to the salvation of many, and likewise to your piety: since rather I should consider myself guilty, [67B] if I did not refer to the special patron of the faith those things which I understand to be very pernicious.

[2] Multi ergo servorum Christi qui in Massiliensi [68A] urbe consistunt, in sanctitatis tuae scriptis quae adversus Pelagianos haereticos condidisti, contrarium putant Patrum opinioni et ecclesiasticosensui quidquid in eis de vocatione electorum secundum Dei propositum disputasti. Et cum aliquamdiu tarditatem suam culpare maluerint quam non intellecta reprehendere, quidamque eorum lucidiorem super hoc atque apertiorem beatitudinis tuae expositionem voluerint postulare: evenit, ex dispositione misericordiae Dei, ut cum quosdam intra Africam similia movissent, librum de Correptione et Gratia, plenum divinae auctoritatis, emitteres. Quo in notitiam nostram insperata opportunitate delato, putavimus omnes querelas resistentium sopiendas, quia universis quaestionibus de quibus [68B] consulenda erat sanctitas tua tam plene illic absoluteque responsum est, quasi hoc specialiter studueris ut quae apud nos erant turbata componeres.

[2] Therefore many of Christ's servants who dwell in the city of Massilia [68A] hold that in the writings of your holiness which you composed against the Pelagian heretics whatever you argued there concerning the vocation of the elect according to God’s purpose is contrary to the opinion of the Fathers and to ecclesiastical sense. And since for a while they chose rather to blame their own slowness than to reprehend what they had not understood, and some of them wished to demand of your beatitude a clearer and more open exposition on this matter: it came to pass, by the disposition of God’s mercy, that when certain persons made similar complaints within Africa, you issued a book On Reproof and Grace, full of divine authority. This having been brought to our knowledge by an unexpected opportunity, we thought all the complaints of the resistors to be quieted, because to all the questions about which your holiness was to be consulted an answer was given there so fully and absolutely, as if you had specially strove to settle the things which among us had been disturbed. [68B]

Recensito autem hoc beatitudinis tuae libro, sicut [69A] qui sanctam atque apostolicam doctrinae tuae auctoritatem antea sequebantur, intelligentiores multo instructioresque sunt facti; ita qui persuasionis suae impediebantur obscuro, aversiores quam fuerant recesserunt. Quorum tam abrupta dissensio primum propter ipsos metuenda est, ne tam claris tamque egregiis in omnium virtutum studio viris spiritus Pelagianae impietatis illudat: deinde ne simpliciores quique, apud quos horum magna est de probitatis contemplatione reverentia, hoc tutissimum sibi aestiment, quod audiunt eos quorum auctoritatem sine judicio sequuntur asserere.

Having reviewed, however, this book of your beatitude, just as [69A] those who formerly followed the holy and apostolic authority of your doctrine have been made much more intelligent and instructed; so those whose persuasion was impeded by obscurity have withdrawn more averse than they were. Such an abrupt dissent of theirs is to be feared first on account of themselves, lest the spirit of Pelagian impiety mock such clear and so outstanding men in the pursuit of all virtues; and secondly, lest the more simple folk, among whom there is great reverence in the contemplation of the probity of these men, judge that safest for themselves which they hear asserted by those whose authority they follow without judgment.

[3] Haec enim ipsorum definitio ac professio est: Omnem quidem hominem Adam peccante peccasse; et neminem per opera sua, sed per Dei gratiam regeneratione salvari; [69B] universis tamen hominibus propitiationem quae est in sacramento sanguinis Christi sine exceptione esse propositam; ut quicumque ad fidem et ad baptismum accedere voluerint, salvi esse possint. Qui autem credituri sunt, quive in ea fide, quae deinceps per Dei gratiam sit juvanda, mansuri sunt, praescisse ante mundi constitutionem Deum, et eos praedestinasse in regnum suum, quos gratis vocatos, dignos futuros electione, et de hac vita bono fine excessuros esse praeviderit. Ideoque omnem hominem ad credendum et ad sperandum divinis institutionibus admoneri, ut de apprehendenda vita aeterna nemo desperet, cum voluntariae devotioni remuneratio sit parata.

[3] For this is their very definition and profession: that every man sinned when Adam sinned; and that no one is saved by his works, but by God’s grace through regeneration; [69B] yet that a propitiation which is in the sacrament of the blood of Christ has been offered to all men without exception; so that whoever shall wish to approach faith and baptism may be able to be saved. But those who are to believe, or who will remain in that faith which henceforth is to be aided by God’s grace, God foreknew before the constitution of the world, and predestined them to his kingdom, whom, having called freely, he would deem worthy by election, and would foresee to depart from this life with a good end. Therefore every man is to be admonished by divine institutions to believe and to hope, so that concerning the obtaining of eternal life no one despair, since a reward is prepared for voluntary devotion.

Hoc autem propositum vocationis Dei, quo vel ante mundi initium, vel in ipsa conditione generis humani, eligendorum [69C] et rejiciendorum dicitur facta discretio, ut, secundum quod placuit Creatori, alii vasa honoris, alii vasa contumeliae sint creati, et lapsis curam resurgendi adimere, et sanctis occasionem teporis afferre: eo quod in utraque parte superfluus labor sit, si neque rejectus ulla industria possit intrare, neque electus ulla negligentia possit excidere. Quoquo enim modo se egerint, non posse aliud erga eos quam Deus definivit, accidere: et sub incerta spe cursum non posse esse constantem; cum si aliud habeat praedestinantis electio, cassa sit annitentis intentio. Removeri itaque omnem industriam, tollique virtutes, si Dei constitutio humanas praeveniat voluntates: et sub hoc praedestinationis nomine, fatalem quamdam induci necessitatem; [69D] aut diversarum naturarum dici Dominum conditorem, si nemo aliud possit esse quam factus est.

Now this proposed purpose of the vocation of God, by which — either before the beginning of the world, or in the very condition of the human race — a distinction of those to be chosen and of those to be rejected is said to have been made [69C], so that, according to what pleased the Creator, some vessels of honor, others vessels of contumely might be created, and to take from the fallen the care of rising again, and to afford to the saints an occasion of tepidity: because in either part labour would be superfluous, if neither by any industry could the rejected enter, nor by any negligence could the elected fall away. For whatever way they have conducted themselves, nothing else can befall them than what God has determined; and under an uncertain hope the course cannot be steadfast; since if the election of the predestinator has anything else, the striving intention of the one who strives is vain. Therefore all industry is removed, virtues are taken away, if the constitution of God precedes human wills: and under this name of predestination a certain fatal necessity is introduced; [69D] or the Lord the Creator must be said to be of diverse natures, if nothing can be other than what he has made.

Utque brevius ac plenius quod opinantur exponam, quidquid in libro hoc ex contradicentium sensu sanctitas tua sibi opposuit, quidquid etiam in libris contra Julianum ab ipso sub hac quaestione objectum potentissime debellasti, hoc totum ab istis sanctis intentiosissime conclamatur. Et cum contra eos scripta beatitudinis tuae validissimis et innumeris [70A] testimoniis divinarum Scripturarum instructa proferimus, ac, secundum formam disputationum tuarum, aliquid etiam ipsi quo concludantur astruimus; obstinationem suam vetustate defendunt, et ea quae de Epistola apostoli Pauli Romanis scribentis ad manifestationem divinae gratiae praevenientis electorum merita proferuntur, a nullo umquam ecclesiasticorum ita esse intellecta ut nunc sentiuntur affirmant. Cumque ut ipsi ea exponant secundum quorum velint sensa deposcimus, nihil se profitentur invenisse quod placeat, et de his taceri exigunt quorum altitudinem nullus attigerit.

And so, that I may set forth more briefly and more fully what they suppose, whatever in this book your holiness opposed to the sense of those who contradict, and whatever also in the books against Julian you yourself most powerfully refuted under this question, all this is loudly proclaimed by those saints with the utmost intent. And when we bring forward writings against them furnished with the most powerful and innumerable testimonies [70A] of divine Scripture to your beatitude, and, according to the form of your disputes, construct something also from which they may be concluded; they defend their obstinacy by antiquity, and affirm that those things set forth concerning the Epistle of the Apostle Paul to the Romans, about the manifestation of divine grace preceding the merits of the elect, were never understood by any of the ecclesiastics as they are now held. And when we demand that they themselves explain those things according to whatever senses they prefer, they profess to have found nothing that pleases, and they require silence about those things whose depth no one has touched.

Eo postremo pervicacia tota descendit, ut fidem nostram aedificationi audientium contrariam esse definiant; ac sic etiam si vera sit, non promendam: [70B] quia et perniciose non recipienda tradantur, et nullo periculo quae intelligi nequeant conticeantur.

All their obstinacy at last descends to this, that they define our faith to be contrary to the edification of hearers; and thus even if it be true, it ought not to be proclaimed: [70B] because they hand it over as not to be received, as pernicious, and demand that those things which cannot be understood be on no account spoken of.

[4] Quidam vero horum in tantum a Pelagianis semitis non declinant, ut cum ad confitendam eam Christi gratiam quae omnia praeveniat merita humana cogantur, ne si meritis redditur, frustra gratia nominetur; ad conditionem hanc velint uniuscujusque hominis pertinere, in qua eum nihil prius merentem, quia nec existentem, liberi arbitrii et rationalem gratia Creatoris instituat, ut per discretionem boni ac mali, et ad cognitionem Dei, et ad obedientiam mandatorum ejus possit suam dirigere voluntatem, atque ad hanc gratiam qua in Christo renascimur pervenire, per naturalem scilicet facultatem, petendo, quaerendo, pulsando: ut ideo accipiat, ideo [70C] inveniat, ideo introeat, quia bono naturae bene usus, ad istam salvantem gratiam initialis gratiae ope meruerit pervenire. Propositum autem vocantis gratiae in hoc omnino definiunt, quod Deus constituerit nullum in regnum suum nisi per sacramentum regenerationis assumere, et ad hoc salutis donum omnes homines universaliter, sive per naturalem, sive per scriptum legem, sive per evangelicam praedicationem vocari: ut et qui voluerint fiant filii Dei, et inexcusabiles sint qui fideles esse noluerint: quia justitia Dei in eo sit, ut qui non crediderint pereant; bonitas in eo appareat, si neminem repellat a vita, sed indifferenter universos velit salvos fieri, et in agnitionem veritatis venire. Jam hic proferunt testimonia quibus divinarum [70D] Scripturarum cohortatio ad obediendum incitat hominum voluntates, qui ex libero arbitrio, aut faciant qui jubentur, aut negligant: et consequens putant ut quia praevaricator ideo dicitur non obedisse, quia noluit, fidelis quoque non dubitetur ob hoc devotus fuisse, quia voluit; et quantum quisque ad malum, tantum habeat facultatis ad bonum; parique momento animum se vel ad vitia vel ad virtutes movere, quem bona appetentem gratia Dei foveat, mala sectantem damnatio justa suscipiat.

[4] Some indeed of these do not deviate from the Pelagian paths so much that, when they are compelled to confess that grace of Christ which precedes all things is thwarted if it is returned for merits, and so that if it is rendered by merits grace would be named in vain, they wish this condition to pertain to each individual person — namely that the Creator’s grace, by free will and reason, should institute in him, who previously deserved nothing and indeed did not exist, so that by the discernment of good and evil, and for the knowledge of God, and for obedience to his commandments, he might direct his own will, and arrive at that grace by which we are reborn in Christ — by natural faculty, namely by asking, seeking, knocking: so that he receives because he asks, finds because he seeks, enters because he knocks, since by a right use of the good of nature he has deserved to reach this saving grace by the help of an initial grace. They altogether define the purpose of the calling grace thus: that God has ordained to admit no one into his kingdom except through the sacrament of regeneration, and to this end that the gift of salvation all men be called universally, whether by the natural law, or by the written law, or by evangelical preaching: so that those who will may become children of God, and those who will not be faithful may be without excuse; for in this lies God’s justice, that those who did not believe perish; and his goodness appears in that he repels no one from life, but indifferently wills that all be saved and come to the knowledge of the truth. Now here they bring forward testimonies by which the exhortation of the divine Scriptures incites the wills of men to obedience, so that by free will they either do what is commanded or neglect it: and they think the consequence is that, because one transgresses he is therefore said not to have obeyed because he was unwilling, so a faithful man is not doubted to have been devoted because he was willing; and as much as anyone has faculty toward evil, so much let him have toward good; at the same instant let the mind move itself either to vices or to virtues, which the grace of God fosters in him who desires good, and just condemnation takes up him that follows evil.

[71A]

[5] Cumque inter haec innumerabilium illis multitudo objicitur parvulorum qui utique, excepto originali peccato, sub quo omnes homines similiter in primi hominis damnatione nascuntur, nullas adhuc habentes voluntates, nullas proprias actiones, non sine Dei judicio secernuntur, ut ante discretionem boni ac mali de usu vitae istius auferendi, alii per regenerationem inter coelestis regni assumantur haeredes, alii sine baptismo inter mortis perpetuae transeant debitores: tales aiunt perdi, talesque salvari, quales futuros illos in annis majoribus, si ad activam servarentur aetatem, scientia divina praeviderit. Nec considerant se gratiam Dei, quam comitem, non praeviam humanorum volunt esse meritorum, etiam illis voluntatibus subdere, quas ab ea secundum suam phantasiam, non negant esse [71B] praeventas. Sed in tantum quibuscumque commentitiis meritis electionem Dei subjiciunt, ut quia praeterita quae non exstant, futura quae non sint futura confingant; novoque apud illos absurditatis genere, et non agenda praescita sint, et praescita non acta sint.

[5] And moreover against these things they object the multitude of infants who, certainly excepting original sin under which all men alike are born in the condemnation of the first man, yet having no wills as yet, no proper actions, are— not without God’s judgment—distinguished so that, before the discretion of good and evil about the use of this life can be exercised, some by regeneration are taken among the heirs of the heavenly kingdom, others without baptism pass among the debtors of perpetual death: they say such perish, and such are saved, such as divine foreknowledge has seen them to be in later years, if they were preserved to active age. Nor do they consider that the grace of God, which is a companion, not a precedent, of human merits, is to be subjected even to those wills which, according to their fancy, they do not deny to be [71B] pre-empted by it. But to such an extent do they subject God’s election to invented merits, that they invent past things which do not exist and future things which are not yet, and there arises among them a new kind of absurdity, that things not to be done are foreknown, and foreknown things are not done.

Hanc sane de humanis meritis praescientiam Dei, secundum quam gratia vocanltis operetur, multo sibi rationabilius videntur astruere, cum ad earum nationum contemplationem venitur, quae vel in praeteritis saeculis dimissae sunt ingredi vias suas (Act. xiv,15), vel nunc quoque adhuc in veteris ignorantiae impietate depereunt, nec ulla eis aut Legis aut Evangelii illuminatio coruscavit, cum tamen, in quantum praedicatoribus ostium apertum est, et via facta est, gentium populus qui sedcebat [71C] in tenebris et in umbra mortis, lucem viderit magnam (Isa. ix,2; Matth.

They indeed find it far more reasonable to ground this prescience of God about human merits — according to which grace operates upon those who are called — when one comes to contemplate those nations which either in past ages were abandoned and trod their own ways (Acts 14:15), or even now perish in the impiety of former ignorance, and to whom neither the illumination of the Law nor of the Gospel has shone; since, however, insofar as a door has been opened to preachers and a way made, the peoples of the nations who sat [71C] in darkness and in the shadow of death have seen a great light (Isa. 9:2; Matt.)

iv,16); et qui quondam non populus, nunc autem populus Dei sit; et quorum aliquando non misertus est, nunc autem misereatur (Oseae ii,24, et Rom. ix,25): praevisos inquiunt a Domino credituros, et ad unamquamque gentem ita dispensata tempora ac ministeria magistrorum, ut exortura erat bonarum credulitas voluntatum. Nec vacillare illud, quod Deus omnes homines velit salvos fieri, et in agnitionem veritatis venire (I Tim.ii,4): quandoquidem inexcusabiles sint, qui et ad unius veri Dei cultum potuerint instrui intclligentia naturali, et Evangelium ideo non audierint, quia nec fuerint recepturi.

4,16); and those who once were not a people, now however are the people of God; and of whom mercy once was not shown, now however he shows mercy (Hosea 2,24, and Rom. 9,25): they say that these were foreseen to believe by the Lord, and that to each nation the times and ministrations of teachers were so dispensed, that a rising of good credulity of wills would ensue. Nor does that waver, that God wills all men to be saved, and to come to the knowledge of the truth (1 Tim. 2,4): since they are inexcusable who could have been instructed in the worship of the one true God by natural intelligence, and therefore have not heard the Gospel, because they would not have received it.

[71D]

[6] Pro universe autem humano genere mortuum esse Dominum nostrum Jesum Christum, et neminem prorsus a redemptione sanguiuis ejus exceptum, etiamsi omnem hanc vitam alienissima ab eo mente pertranseat, quia ad omnes homines pertineat divinae misericordiaae sacramentum: quo ideo plurimi non renoventur, quia quod nec renovari velle habeant praenoscantur. Itaque quantum ad Deum pertinet, omnibus paratam vitam aeternam; quantum autem ad arbitrii libertatem, ab his eam apprehendi, qui Deo sponte crediderint, et auxilium gratiae merito [72A] credulitatis acceperint. In istam vero talis gratiae praedicationem hi quorum contradictione offendimur, cum prius meliora sentirent, ideo se vel maxime contulerunt; quia si profiterentur ab ea omnia bona merita praeveniri, et ab ipsa ut possint esse donari; necessitate concederent, Deum, secundum propositum et consilium voluntatis suae, occulto judicio, et opere manifesto, aliud vas condere in honorem, aliud in contumeliam (Rom.

[6] That our Lord Jesus Christ died for the whole human race, and that no one at all is excepted from the redemption of his blood, even if through this whole life he pass with a mind most alien to him, because the sacrament of divine mercy pertains to all men: wherefore very many are not renewed, because they are foreknown as those who will not even wish to be renewed. Therefore, so far as God is concerned, eternal life is prepared for all; but so far as the freedom of the will is concerned, it is apprehended by those who have freely believed in God, and have deservedly received the help of grace through faith [72A]. Now to this preaching of such grace those, by whose contradiction we are offended, who formerly felt better, have therefore most applied themselves; for if they were to profess that all good things are anticipated from it by merits, and by it can be given as gifts, they would of necessity concede that God, according to the purpose and counsel of his will, by hidden judgment and by manifest work, forms one vessel for honor, another for dishonor (Rom.

ix,21); quia nemo nisi per gratiam justificetur, et nemo nisi in praevaricatione nascatur. Sed refugiunt istud fateri, divinoque ascribere operi sanctorum merita formidant: nec acquiescunt praedestinatum electorum numerum nec augeri posse, nec minui, ne locum apud infideles ac negligentes cohortantium incitamenta [72B] non habeant, ac superflua sit industriae ac laboris indictio, cujus studium cessante electione frustrandum sit. Ita demum enim posse unumquemque ad correctionem aut ad profectum vocari, si se sciat sua diligentia bonum esse posse, et libertatem suam ob hoc Dei auxilio juvandam, si quod Deus mandat elegerit.

ix,21); because no one is justified except by grace, and no one is born except in prevarication. But they shrink from confessing this, and dread ascribing to the divine work the merits of the saints: nor do they acquiesce that the predestined number of the elect can be increased or diminished, lest they not have incentives to urge on the unbelieving and negligent, and lest the proclamation that industry and labour are superfluous — whose zeal ceasing would frustrate election — be made; for thus indeed anyone could be called to correction or to progress, if he knows by his own diligence that good can be, and that his freedom must be aided by God’s help, provided he has chosen that which God commands. [72B]

Ac sic cum in his qui tempus acceperunt liberae voluntatis, duo sint quae humanam operentur salutem, Dei scilicet gratia et hominis obedientia, priorem volunt obedientiam esse quam gratiam, ut initium salutis ex eo qui salvatur, non ex eo credendum sit stare qui salvat; et voluntas hominis divinae gratiae sibi pariat opem, non gratia sibi humanam subjiciat voluntatem.

And thus, since in those who have received the season of free will there are two things that work human salvation, namely the grace of God and the obedience of man, they will that obedience be prior to grace rather than grace, so that the beginning of salvation is held to be from him who is saved, not from him who saves; and they will that the human will generate for itself the aid of divine grace, not that grace subject human will to itself.

[7] Quod cum perversissimum esse revelante Dei [72C] misericordia, et instruente nos tua beatitudine, noverimus, possumus quidem ad non credendum esse constantes, sed ad auctoritatem talia sentientium non sumus pares: quia multum nos et vitae meritis antecellunt, et aliqui eorum adepto nuper summo sacerdotii honore supereminent; nec facile quisquam, praeter paucos perfectae gratiae intrepidos amatores, tanto superiorum disputationibus ausus est contraire. Ex quo non solum his qui eos audiunt, verum etiam ipsis qui audiuntur, cum dignitatibus crevit periculum, dum et multos reverentia eorum aut inutili cohibet silentio, aut incurioso ducit assensu; et saluberrimum ipsis videtur, quod pene nullius contradictione reprehenditur. Unde quia in istis Pelagianae pravitalis reliquiis non mediocris [72D] virulentiae fibra nutritur, si principium salutis male in homine collatur; si divinae voluntati impie volun?tas humana praefertur, ut ideo quis adjuvetur quia voluit, non ideo quia adjuvatur velit; si originaliter malus receptionem boni non a summo bono, sed a semetipso inchoare male creditur; si aliunde Deo placetur, nisi ex eo quod ipse donaverit: tribue nobis in hac causa, papa beatissime, pater optime, quantum juvante Domino potes, diligentiam pietatis tuae, ut quae in istis quaestionibus obscuriora, et ad [73A] percipiendum difficiliora sunt, quam lucidissimis expositionibus digneris aperire.

[7] Which, when, by revealing that most perverse thing, the mercy of God [72C] and your beatitude instruct us, we know, indeed we can be steadfast in not believing, but we are not equal to the authority of those who hold such opinions: for they far surpass us both by merits of life, and some of them lately excel by having attained the highest honor of the priesthood; nor has anyone easily, except a few intrepid lovers of perfect grace, dared to oppose the disputations of such superiors. From which not only those who hear them, but even those who are heard, since danger has grown with dignities, while reverence for them restrains many either in useless silence or leads to careless assent; and what is almost reproved by no contradiction seems salutary to them. Whence, because in these remnants of Pelagian depravity a not small fiber of virulence is nurtured, if the beginning of salvation is ill placed in man; if human will is impiously preferred to the divine will, so that a man is assisted because he willed, not that he wills because he is assisted; if one originally believes that the reception of good begins not from the highest good but wickedly from oneself; if one thinks God is pleased by anything other than what he himself has given: grant to us in this cause, most blessed pope, most excellent father, as much diligence of your piety as, with the Lord helping, you can, that you deign to open up with the clearest expositions those things which are more obscure in these questions and more difficult to be perceived.[73A]

[8] Ac primum, quia plerique non putant Christianam fidem hac dissensione violari, quantum periculi sit in eorum persuasione patefacias; deinde quomodo per istam praeoperantem et cooperantem gratiam liberum non impediatur arbitrium; tum utrum praescientia Dei ita secundum propositum maneat, ut ea ipsa quae sunt proposita, sint accipienda praescita: an per genera causarum et species personarum ista varienltur; ut quia diversae sunt vocationes, in his qui nihil operaturi salvantur, quasi solum Dei propositum videatur existere; in his autem qui aliquid boni acturi sunt, per praescientiam possit stare propositum: an vero uniformiter, [73B] licet dividi praescientia a proposito temporali distinctione non possit, praescientia tamen quodam ordine sit subnixa proposito: et sicut nihil sit quorumcumque negotiorum quod non scientia divina praevenerit, ita nihil sit boni, quod in nostram participationem non Deo auctore defluxerit. Postremo quemadmodum per hanc praedicationem propositi Dei, quo fideles fiunt qui praeordinati sunt ad vitam aeternam, nemo eorum qui cohortandi sunt impediatur, nec occasionem negligentiae habeant, si se praedestinatos esse desperent. Illud etiam qualiter diluatur, quaesumus patienter insipientiam nostram ferendo demonstres, quod rcetractatis priorum de hac re opinionibus, pene omnium par invenitur et una sententia, qua propositum et praedestinationem Dei secundum praescientiam receperunt; ut ob hoc Deus alios vasa honoris, alios contumeliae fccerit, quia finem [74A] uniuscujusque praeviderit, et sub ipso gratiae adjutorio in qua futurus esset voluntate et actione praescierit.

[8] And first, since most do not think the Christian faith violated by this dissension, make clear how great the danger is in their persuasion; then how by that prevenient and cooperating grace free arbitrium is not impeded; then whether the foreknowledge of God thus remains according to the purpose, so that those very things which are proposed are to be received as foreknown: or whether these matters vary by genera of causes and species of persons; so that, because vocations are diverse, in those who will do nothing good salvation seems, as it were, to be only God’s purpose; whereas in those who will do some good the purpose may stand by foreknowledge: or rather uniformly, although foreknowledge cannot be divided from purpose by a temporal distinction, nevertheless foreknowledge in a certain order is subjoined to purpose: and just as there is nothing of any business which divine knowledge has not anticipated, so there is nothing good that has not flowed down into our participation from God the author. Finally, how by this predication of God’s purpose, whereby those who are preordained to eternal life are made faithful, none of those who must be exhorted are impeded, nor have occasion for negligence if they despair that they are predestined. Also how this may be cleared up, we ask — patiently bearing our ignorance — show us, since having retracted prior opinions about this matter almost all are found of equal and one sentiment, by which they have received God’s purpose and predestination according to foreknowledge; so that on this account God made some vessels of honor, others of dishonor, because he foresaw the end of each, and under that very aid of grace in which he would be in the future with will and action he foreknew them.

[9] Quibus omnibus enodatis, et multis insuper, quae altiore intuitu ad causam hanc pertinentia magis potes videre, decussis, credimus et speramus non solum tenuitatem nostram disputationum tuarum praesidio roborandam, sed etiam ipsos, quos meritis atque honoribus claros caligo istius opinionis obscurat, defaecatissimum lumen gratiae recepturos: nam unum eorum praecipuae auctoritatis et spiritalium studiorum virum, sanctum Hilarium Arelatensem episcopum, sciat beatitudo tua admiratorem sectatoremque in aliis omnibus tuae esse doctrinae, et de hoc quod in querelam trahit, jam pridem apud [74B] sanctitatem tuam sensum suum per litteras velle conferre. Sed quia utrum hoc facturus, aut quo fine sit facturus, incertum est, et omnium nostrum fatigatio, providente hoc praesenti saeculo Dei gratia, in tuae charitatis et scientiae vigore respirat: adde eruditionem humilibus, adde increpaltionem superbis. Necessarium et utile est etiam quae scripta sunt scribere, ne leve existimetur, quod non frequenter arguitur.

[9] With all these things unfolded, and many more besides, which by a deeper insight pertaining to this cause your beatitude can see more fully, after they have been gone over, we believe and hope that not only our weakness will be strengthened by the protection of your disputations, but also those very men, whom the darkness of that opinion obscures though they are distinguished in merits and honors, will receive the most purified light of grace: for one of them, a man of foremost authority and of spiritual studies, Saint Hilary, bishop of Arles, your beatitude knows to be an admirer and follower of your doctrine in all other matters, and concerning that which he brings into complaint, long since has wished to communicate his view to your holiness by letters. But since whether he will do this, or to what end he will do it, is uncertain, and since the fatigue of all of us, God providing in this present age, finds refreshment in the vigour of your charity and learning: add instruction for the humble, add reproof for the proud. It is also necessary and useful to set down in writing what has been written, lest that which is not often refuted be thought trivial.

Sanum enim putant esse quod non dolet; nec vulnus superducta cute sentiunt; sed intelligant perventurum ad sectionem, quod habuerit perseverantem tumorem. Gratia Dei et pax Domini nostri Jesu Christi coronet te in omni tempore, et ambulantem de virtute in virtutem glorificet in aeternum, domine papa beatissime, ineffabiliter mirabilis, incomparabiliter [74C] honorande, praestantissime patrone.

For they deem healthy that which does not ache; nor do they feel a wound with skin overlaid; but let them understand that what has harbored a persevering tumor will come to amputation. May the grace of God and the peace of our Lord Jesus Christ crown you at all times, and may he who walks from virtue to virtue glorify you for ever, lord pope most blessed, ineffably wondrous, incomparably [74C] to be honored, most excellent patron.