Letter 188: 1. Lady, worthy to be honoured in Christ with the service due to your rank, and daughter deservedly distinguished, it was very pleasant and agreeable to us that your letter reached us when together at Hippo, so that we might send this joint reply to you, to express our joy in hearing of your welfare, and with sincere reciprocation of your love t...

It came to us most gratefully and pleasantly that the letters of your Reverence found us both together at Hippo, so that we might return these joint replies. We rejoice at learning of your good health, and in turn, with mutual love, we report our own, which we trust is dear to you, my lady deserving honor in Christ and deservedly illustrious daughter. We know very well how much we owe you in religious affection, and how great is our care for you, both before God and among people. Although our insignificance first came to know you through letters, then also by bodily presence, as pious and Catholic — that is, true members of Christ — nonetheless it was also through our ministry that, when you received the word of hearing from God, as the Apostle says, you accepted it not as the word of men but, as it truly is, the word of God. And the fruit that has sprung up in your household from our ministry — with the help of the grace and mercy of the Savior — is so great that holy Demetrias, when human marriage had already been prepared, preferred the spiritual embrace of that Spouse who is fairer than the sons of men, to whom virgins are wed that they may have a more abundant fruitfulness of spirit without losing the integrity of the flesh. Since this is so, let no one call us meddlesome if we are somewhat more urgently concerned in warning you to avoid teachings contrary to the grace of God. For although the Apostle commands us to be insistent in preaching the word not only when convenient but also when inconvenient, we do not count you among those to whom our words or writing would seem importune when we address you about vigilantly avoiding what does not belong to sound doctrine. This is why I write: there is a most destructive error concerning grace. Certain people think that whatever justice, self-control, piety, or chastity we have in us comes from ourselves, because God created our nature so — that beyond revealing knowledge to us, he gives us no further help to do by loving what we have learned by instruction should be done. They define the grace of God and his aid for right and just living as merely nature and teaching. But to have a good will — where the very thing is found by which we live justly, and charity itself by which we love God and neighbor — for this, they say, our nature suffices, created with free choice. But this is the Pelagian heresy, which undermines the very foundation of Christian prayer. For why do we pray, "Lead us not into temptation," if we have the power in ourselves not to be led? Why do we pray, "Thy will be done," if it is our own will that suffices? The entire life of Christian prayer testifies against this proud presumption. I have found this error in a certain book written to Demetrias — your blessed virgin daughter — and I wish to know who its author is. For it praises her virginity in such terms that the grace of God by which alone it is possible seems to be denied while human nature is exalted. We have nothing that we did not receive; and if we received it, why do we boast as if we did not receive it?

Letter 188 (A.D. 416) To the Lady Juliana, Worthy to Be Honoured in Christ with the Service Due to Her Rank, Our Daughter Deservedly Distinguished, Alypius and Augustine Send Greeting in the Lord. Chapter 1 1. Lady, worthy to be honoured in Christ with the service due to your rank, and daughter deservedly distinguished, it was very pleasant and agreeable to us that your letter reached us when together at Hippo, so that we might send this joint reply to you, to express our joy in hearing of your welfare, and with sincere reciprocation of your love to let you know of our welfare, in which we are sure that you take an affectionate interest. We are well aware that you are not ignorant how great Christian affection we consider due to you, and how much, both before God and among men, we are interested in you. For though we knew you, at first by letter, afterwards by personal intercourse, to be pious and Catholic, that is, true members of the body of Christ, nevertheless, our humble ministry also was of use to you, for when you had received the word of God from us, you received it, as says the apostle, not as the word of men, but as it is in truth the word of God. 1 Thessalonians 2:13 Through the grace and mercy of the Saviour, so great was the fruit arising from this ministery of ours in your family, that when preparations for her marriage were already completed, the holy Demetrias preferred the spiritual embrace of that Husband who is fairer than the sons of men, and in espousing themselves to whom virgins retain their virginity, and gain more abundant spiritual fruitfulness. We should not, however, yet have known how this exhortation of ours had been received by the faithful and noble maiden, as we departed shortly before she took on her the vow of chastity, had we not learned from the joyful announcement and reliable testimony of your letter, that this great gift of God, planted and watered indeed by means of His servants, but owing its increase to Himself, had been granted to us as labourers in His vineyard. 2. Since these things are so, no one may charge us with presuming, if, on the ground of this closer spiritual relation, we manifest our solicitude for your welfare by warning you to avoid opinions opposed to the grace of God. For though the apostle commands us in preaching the word to be instant in season and out of season, 2 Timothy 3:2 yet we do not reckon you among the number of those to whom a word or a letter from us exhorting you carefully to avoid what is inconsistent with sound doctrine would seem out of season. Hence it was that you received our admonition in so kindly a manner, that, in the letter to which we are now replying, you say, I thank you heartily for the pious advice which your Reverence gave me, not to lend an ear to those men who, by their mischievous writings, often corrupt our holy faith. 3. In this letter you go on to say, But your Reverence knows that I and my household are entirely separated from persons of this description; and all our family follow so strictly the Catholic faith as never at any time to have wandered from it, or fallen into any heresy — I speak not of the heresy of sects who have erred in a measure hardly admiting of expiation, but of those whose errors seem to be trivial. This statement renders it more and more necessary for us, in writing to you, not to pass over in silence the conduct of those who are attempting to corrupt even those who are sound in the faith. We consider your house to be no insignificant Church of Christ, nor indeed is the error of those men trivial who think that we have of ourselves whatever righteousness, temperance, piety, chastity is in us, on the ground that God has so formed us, that beyond the revelation which He has given He imparts to us no further aid for performing by our own choice those things which by study we have ascertained to be our duty; declaring nature and knowledge to be the grace of God, and the only aid for living righteously and justly. For the possession, indeed, of a will inclined to what is good, whence proceed the life of uprightness and that love which so far excels all other gifts that God Himself is said to be love, and by which alone is fulfilled in us as far as we fulfil them, the divine law and council — for the possession, I say, of such a will, they hold that we are not indebted to the aid of God, but affirm that we ourselves of our own will are sufficient for these things. Let it not appear to you a trifling error that men should wish to profess themselves Christians, and yet be unwilling to hear the apostle of Christ, who, having said, The love of God is shed abroad in our hearts, lest any one should think that he had this love through his own free will, immediately subjoined, by the Holy Spirit who is given unto us. Romans 5:5 Understand, then, how greatly and how fatally that man errs who does not acknowledge that this is the great gift of the Saviour, Ephesians 4:7 who, when He ascended on high, led captivity captive, and gave gifts unto men. Chapter 2 4. How, then, could we so far conceal our true feelings as not to warn you, in whom we feel so deep an interest, to beware of such doctrines, after we had read a certain book addressed to the holy Demetrias? Whether this book has reached you, and who is its author, we are desirous to hear in your answer to this. In this book, were it lawful for such a one to read it, a virgin of Christ would read that her holiness and all her spiritual riches are to spring from no other source than herself, and thus, before she attains to the perfection of blessedness, she would learn — which may God forbid!— to be ungrateful to God. For the words addressed to her in the said book are these:— You have here, then, those things on account of which you are deservedly, nay more, more especially to be preferred before others; for your earthly rank and wealth are understood to be derived from your relatives, not from yourself, but your spiritual riches no one can have conferred on you but yourself; for these, then, you are justly to be praised, for these you are deservedly to be preferred to others, for they can exist only from yourself, and in yourself. 5. You see, doubtless, how dangerous is the doctrine in these words, against which you must be on your guard. For the affirmation, indeed, that these spiritual riches can exist only in yourself, is very well and truly said: that evidently is food; but the affirmation that they cannot exist except from you is unmixed poison. Far be it from any virgin of Christ willingly to listen to statements like these. Every virgin of Christ understands the innate poverty of the human heart, and therefore declines to have it adorned otherwise than by the gifts of her Spouse. Let her rather listen to the apostle when he says: I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. 2 Corinthians 11:2-3 And therefore in regard to these spiritual riches let her listen, not to him who says: No one can confer them on you except yourself, and they cannot exist except from you and in you; but to him who says: We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 2 Corinthians 4:7 6. In regard to that sacred virginal chastity, also, which does not belong to her from herself, but is the gift of God, bestowed, however, on her who is believing and willing, let her hear the same truthful and pious teacher, who when he treats of this subject says: I would that all men were even as I myself: but every man has his proper gift of God, one after this manner, and another after that. 1 Corinthians 4:7 Let her hear also Him who is the only Spouse, not only of herself, but of the whole Church, thus speaking of this chastity and purity: All cannot receive this saying, save they to whom it is given; Matthew 19:11 that she may understand that for her possession of this so great and excellent gift, she ought rather to render thanks to our God and Lord, than to listen to the words of any one who says that she possessed it from herself — words which we may not designate as those of a flatterer seeking to please, lest we seem to judge rashly concerning the hidden thoughts of men, but which are assuredly those of a misguided eulogist. For every good gift and every perfect gift, as the Apostle James says, is from above, and comes down from the Father of Lights; James 1:17 from this source, therefore, comes this holy virginity, in which you who approve of it, and rejoice in it, have been excelled by your daughter, who, coming after you in birth, has gone before you in conduct; descended from you in lineage, has risen above you in honour; following you in age, has gone beyond you in holiness; in whom also that begins to be yours which could not be in your own person. For she did not contract an earthly marriage, that she might be, not for herself only, but also for you, spiritually enriched, in a higher degree than yourself, since you, even with this addition, are inferior to her, because you contracted the marriage of which she is the offspring. These things are gifts of God, and are yours, indeed, but are not from yourselves; for you have this treasure in earthly bodies, which are still frail as the vessels of the potter, that the excellency of the power may be of God, and not of you. And be not surprised because we say that these things are yours, and not from you, for we speak of daily bread as ours, but yet add, Luke 11:3 give it to us, lest it should be thought that it was from ourselves. 7. Wherefore obey the precept of Scripture, Pray without ceasing. In everything give thanks; for you pray in order that you may have constantly and increasingly these gifts, you render thanks because you have them not of yourself. For who separates you from that mass of death and perdition derived from Adam? Is it not He who came to seek and to save that which was lost? Luke 19:10 Was, then, a man, indeed, on hearing the apostle's question, Who makes you to differ? to reply, My own good will, my faith, my righteousness, and to disregard what immediately follows? What have you that you did not receive? Now, if you received it, why do you glory as if you had not received it? 1 Corinthians 4:7 We are unwilling, then, yea, utterly unwilling, that a consecrated virgin, when she hears or reads these words: Your spiritual riches no one can have conferred on you; for these you are justly to be praised, for these you are deservedly to be preferred to others, for they can exist only from yourself, and in yourself, should thus boast of her riches as if she had not received them. Let her say, indeed, In me are Your vows, O God, I will render praises unto You; but since they are in her, not from her, let her remember also to say, Lord, by Your will You have furnished strength to my beauty, because, though it be from her, inasmuch as it is the acting of her own will, without which we cannot do what is good, yet we are not to say, as he said, that it is only from her. For our own will, unless it be aided by the grace of God, cannot alone be even in name good will, for, says the apostle, it is God who works in us, both to will, and to do according to good will, Philippians 2:13 — not, as these persons think, merely by revealing knowledge, that we may know what we ought to do, but also by inspiring Christian love, that we may also by choice perform the things which by study we have learned. 8. For doubtless the value of the gift of continence was known to him who said, I perceived that no man can be continent unless God bestowed the gift. He not only knew then how great a benefit it was, and how eagerly it ought to be coveted, but also that, unless God gave it, it could not exist; for wisdom had taught him this for he says, This also was a point of wisdom, to know whose gift it was; and the knowledge did not suffice him, but he says, I went to the Lord and made my supplication to Him. Wisdom 8:21 God then aids us in this matter, not only by making us know what is to be done, but also by making us do through love what we already know through learning. No one, therefore, can possess, not only knowledge, but also continence, unless God give it to him. Whence it was that when he had knowledge he prayed that he might have continence, that it might be in him, because he knew that it was not from him; or if on account of the freedom of his will it was in a certain sense from himself, yet it was not from himself alone, because no one can be continent unless God bestow on him the gift. But he whose opinions I am censuring, in speaking of spiritual riches, among which is doubtless that bright and beautiful gift of continence, does not say that they may exist in you, and from yourself, but says that they can exist only from you, and in you, in such a way that, as a virgin of Christ has these things nowhere else than in herself, so it can be believed possible for her to have them from no other source than from herself, and in this way (which may a merciful God avert from her heart!) she shall so boast as if she had not received them! Chapter 3 9. We indeed hold such an opinion concerning the training of this holy virgin, and the Christian humility in which she was nourished and brought up, as to be assured that when she read these words, if she did read, them, she would break out into lamentations, and humbly smite her breast, and perhaps burst into tears, and pray in faith to the Lord to whose service she was dedicated and by whom she was sanctified, pleading with Him that these were not her own words, but another's, and asking that her faith might not be such as to believe that she had anything whereof to glory in herself and not in the Lord. For her glory is in herself, not in the words of another, as the apostle says: Let every man prove his own work, and then shall he have glory (rejoicing) in himself alone, and not in another. Galatians 6:4 But God forbid that her glory should be in herself, and not in Him to whom the Psalmist says, You are my glory, and the lifter up of mine head. For her glory is then profitably in herself, when God, who is in her, is Himself her glory, from whom she has every good, by which she is good, and shall have all things by which she shall be made better, in as far as she may become better in this life, and by which she shall be made perfect when rendered so by divine grace, not by human praise. For her soul shall be praised in the Lord, who satisfies her desire with good things, because He Himself has inspired this desire, that His virgin should not boast of any good, as if she had not received it. 10. Inform us, then, in reply to this letter, whether we have judged truly in supposing these to be your daughter's sentiments. For we know well that you and all your family are, and have been, worshippers of the indivisible Trinity. But human error insinuates itself in other forms than in erroneous opinions concerning the indivisible Trinity. There are other subjects also, in regard to which men fall into very dangerous errors. As, for example, that of which we have spoken in this letter at greater length, perhaps, than might have sufficed to a person of your steadfast and pure wisdom. And yet we know not to whom, except to God, and therefore to the Trinity, wrong is done by the man who denies that the good that comes from God is from God; which evil may God avert from you, as we believe He does! May God altogether forbid that the book out of which we have thought it our duty to extract some words, that they might be more easily understood, should produce any such impression, we do not say on your mind, or on that of the holy virgin your daughter, but on the mind of the least deserving of your male or female servants. 11. But if you study more carefully even those words in which the writer appears to speak in favour of grace or the aid of God, you will find them so ambiguous that they may have reference either to nature or to knowledge, or to forgiveness of sins. For even in regard to that which they are forced to acknowledge, that we ought to pray that we may not enter into temptation, they may consider that the words mean that we are so far helped to it that, by our praying and knocking, the knowledge of the truth is so revealed to us that we may learn what it is our duty to do, not so far as that our will receives strength, whereby we may do that which we learn to be our duty; and as to their saying that it is by the grace or help of God that the Lord Christ has been set before us as an example of holy living, they interpret this so as to teach the same doctrine, affirming, namely, that we learn by His example how we ought to live, but denying that we are so aided as to do through love what we know by learning. 12. Find in this book, if you can, anything in which, excepting nature and the freedom of the will (which pertains to the same nature), and the remission of sin and the revealing of doctrine, any such aid of God is acknowledged as that which he acknowledges who said: When I perceived that no man can be continent unless God bestow the gift, and that this also is a point of wisdom to know whose gift it is, I went to the Lord, and made my supplication to Him. Wisdom 8:21 For he did not desire to receive, in answer to his prayer, the nature in which he was made; nor was he solicitous to obtain the natural freedom of the will with which he was made; nor did he crave the remission of sins, seeing that he prayed rather for continence, that he might not sin; nor did he desire to know what he ought to do, seeing that he already confessed that he knew whose gift this continence was; but he wished to receive from the Spirit of wisdom such strength of will, such ardour of love, as should suffice for fully practising the great virtue of continence. If, therefore, you succeed in finding any such statement in that book, we will heartily thank you if, in your answer, you deign to inform us of it. 13. It is impossible for us to tell how greatly we desire to find in the writings of these men, whose works are read by very many for their pungency and eloquence, the open confession of that grace which the apostle vehemently commends, who says that God has given to every man the measure of faith, Romans 12:3 without which it is impossible to please God, Hebrews 11:6 by which the just live, Romans 1:17 which works by love, Galatians 5:6 before which and without which no works of any man are in any respect to be reckoned good, since whatsoever is not of faith is sin. Romans 14:23 He affirms that God distributes to every man, Romans 12:3 and that we receive divine assistance to live piously and justly, not only by the revelation of that knowledge which without charity puffs up, 1 Corinthians 8:1 but by our being inspired with that love which is the fulfilling of the law, Romans 13:10 and which so edifies our heart that knowledge does not puff it up. But hitherto I have failed to find any such statements in the writings of these men. 14. But especially we should wish that these sentiments should be found in that book from which we have quoted the words in which the author, praising a virgin of Christ as if no one except herself could confer on her spiritual riches, and as if these could not exist except from herself, does not wish her to glory in the Lord, but to glory as if she had not received them. In this book, though it contain neither his name nor your own honoured name, he nevertheless mentions that a request had been made to him by the mother of the virgin to write to her. In a certain epistle of his, however, to which he openly attaches his name, and does not conceal the name of the sacred virgin, the same Pelagius says that he had written to her, and endeavours to prove, by appealing to the said work, that he most openly confessed the grace of God, which he is alleged to have passed over in silence, or denied. But we beg you to condescend to inform us, in your reply, whether that be the very book in which he has inserted these words about spiritual riches, and whether it has reached your Holiness.

EPISTOLA 188 Scripta a. 417 exeunte vel 418 ineunte. Alypius et A. Iulianae piissimae viduae, Demetriadis virginis matri, gratulati filiam Christo sponso nupsisse, hortantur ne ipsa ipsiusve familia imbibat virus pelagianae haeresis (nn. 1-3) quod invenitur in quodam libro ad Demetriadem scripto, cuius praecipui errores exponuntur (nn. 4-13) cuiusque scire volunt auctorem (n. 14). DOMINAE DEBITIS IN CHRISTO OFFICIIS HONORANDAE, ET MERITO ILLUSTRI FILIAE IULIANAE, ALYPIUS ET AUGUSTINUS, IN DOMINO SALUTEM. Gaudium de Demetriade Christo nupta. 1. 1. Grate admodum nobis iucundeque accidit ut simul nos constitutos apud Hipponem tuae Reverentiae litterae reperirent, quibus haec rescripta pariter redderemus, cognita vestra incolumitate gaudentes, vicissimque nostram, quam vobis caram esse confidimus, mutua dilectione nuntiantes, domina debitis in Christo officiis honoranda, et merito illustris filia. Scire autem vos optime scimus quantum vobis debeamus religionis affectum, quantaque nobis et apud Deum et inter homines sit cura de vobis. Licet enim vos per litteras primum, deinde etiam praesentia corporali, pia et catholica, hoc est vera membra Christi exiguitas nostra cognoverit; tamen etiam per ministerium nostrum, cum accepissetis verbum auditus Dei, sicut dicit Apostolus, accepistis non ut verbum hominum, sed sicut est vere, verbum Dei 1. Cuius ministerii nostri, adiuvante gratia et misericordia Salvatoris, in domo vestra tantus fructus exortus est, ut humanis nuptiis iam paratis sancta Demetrias spiritalem sponsi illius praeferret amplexum, cui specioso prae filiis hominum 2 ad habendam spiritus uberiorem fecunditatem, nec amittendam carnis integritatem, virgines nubunt. Nesciremus autem quemadmodum nostra illa tunc exhortatio a fideli et nobili virgine fuisset accepta, nisi nobis profectis, cum post paululum professa fuisset sanctimoniam virginalem, hoc ingens Dei donum, quod per servos quidem suos plantat et rigat, sed per seipsum dat incrementum 3, nobis operariis provenisse, vestrarum litterarum laetissimo nuntio et veraci testimonio disceremus. Episcoporum est monere ut contraria Dei gratiae dogmata vitentur. 1. 2. Quae cum ita sint, nemo nos improbos dixerit, si in vobis admonendis ut contraria gratiae Dei dogmata devitetis, necessitudine sumus propensiore solliciti. Nam licet nos Apostolus non solum opportune, verum etiam importune praedicando verbo instare praecipiat 4; non tamen in eorum hominum numero vos habemus, quibus sermo vel pagina nostra importuna videatur, quando id quod ad sanam doctrinam non pertinet, vos ut vigilanter evitetis alloquimur. Hinc ergo est quod admonitionem nostram tam grato animo suscepistis, ut in epistola tua ad quam nunc rescribimus, diceres: "Sane quod me hortatur Reverentia vestra, ne aures indulgeam his hominibus qui pravis tractatibus venerandam fidem saepe corrumpunt, gratias uberes ago tam piae admonitioni". Exitialis Pelagii error de gratia. 1. 3. Quod itaque adiungis et dicis: "Sed noverit sacerdotium vestrum, longe me ac domunculam meam ab huiusmodi personis esse discretam: omnisque familia nostra adeo catholicam sequitur fidem, ut in nullam haeresim aliquando deviaverit, nec umquam lapsa sit; non dico in eas sectas quae vix expiantur, sed nec in eas quae parvos habere videntur errores"; hoc est quod nos magis magisque compellit non tacere apud vos de iis qui etiam illa quae sana sunt, vitiare conantur. Domum enim vestram, non parvam Christi Ecclesiam deputamus. Nec sane parvus est error illorum qui putant ex nobis ipsis nos habere si quid iustitiae, continentiae, pietatis, castitatis in nobis est, eo quod ita nos condiderit Deus, ut ultra, praeter quod nobis revelat scientiam, nihil nos adiuvet ut ea quae facienda discendo novimus, etiam diligendo faciamus; naturam scilicet atque doctrinam definientes tantummodo esse gratiam Dei et adiutorium ut recte iusteque vivamus. Ad habendam vero bonam voluntatem, ubi est hoc ipsum quod iuste vivimus, et ipsa caritas quae in omnibus Dei donis ita excellit, ut etiam Deus dicta sit 5, qua una adimpletur in nobis si quid divinae legis et admonitionis implemus, nolunt nos divinitus adiuvari, sed nos ipsos dicunt arbitrio proprio nobis ad ista sufficere. Non vobis videatur error iste mediocris, profiteri se velle christianos, nec velle audire apostolum Christi, qui cum dixisset: Caritas Dei diffusa est in cordibus nostris; ne quisquam eam se habere nonnisi per proprium putaret arbitrium, continuo subiunxit, per Spiritum sanctum qui datus est nobis 6. Hanc esse magnam gratiam Salvatoris, qui ascendens in altum captivavit captivitatem et dedit dona hominibus 7 quisquis nondum confitetur, quantum et quam exitiabiliter erret, intellegis. Pelagianus liber ad Demetriadem. 2. 4. Quomodo ergo a vobis, quibus tantam dilectionem debemus, admonendis ut talia caveatis, dissimulare possemus, cum legissemus librum, quem ad sanctam Demetriadem quisnam scripserit, vel utrum ad vos pervenerit, vestris potius rescriptis nosse volumus; in quo libro, si fas est, legat virgo Christi unde credat virginalem suam sanctitatem, omnesque spiritales divitias, nonnisi ex seipsa sibi esse; atque ita, priusquam sit plenissime beata, discat Deo esse, quod absit, ingrata. Verba enim ad illam scripta in eodem libro sunt ista: "Habes ergo et hic, inquit, per quae merito praeponaris aliis; imo hinc magis: nam corporalis nobilitas atque opulentia, tuorum intellegentur esse non tua; spiritales vero divitias nullus tibi praeter te conferre poterit. In his ergo iure laudanda, in his merito caeteris praeferenda es, quae nisi ex te et in te esse non possunt" 8. Bona ex nobis non ex gratia autumat Pelagius. 2. 5. Cernis nempe quanta in his verbis sit cavenda pernicies. Nam utique quod dictum est: "Non possunt esse ista bona nisi in te", optime et verissime dictum est; iste plane cibus est: quod vero ait, "nonnisi ex te", hoc omnino virus est. Absit ut haec libenter audiat virgo Christi, quae pie intellegit propriam paupertatem cordis humani, et ideo illic nisi sponsi sui donis nescit ornari. Audiat ergo potius Apostolum dicentem: Desponsavi vos uni viro, virginem castam exhibere Christo. Timeo autem ne sicut serpens Evam seduxit in versutia sua, sic et vestrae mentes corrumpantur a castitate quae est in Christo 9: et propterea de his quoque spiritalibus divitiis, non istum qui dicit: Nullus tibi eas praeter te conferre potest, et, nisi ex te et in te esse non possunt; sed illum audiat qui dicit: Habemus thesaurum istum in vasis fictilibus, ut eminentia virtutis sit Dei, et non ex nobis 10. Virginalis ipsa castitas Dei donum. 2. 6. De ipsa quoque sacra continentia virginali, quod non sibi sit ex seipsa, sed sit Dei donum, quamvis credenti volentique collatum, eumdem audiat veracem piumque doctorem, qui cum hinc ageret, ait: Vellem omnes esse sicut meipsum; sed unusquisque proprium donum habet a Deo, alius sic, alius autem sic 11. Audiat etiam ipsum, non tantum suum, sed universae Ecclesiae unicum sponsum, de tali castitate atque integritate dicentem. Non omnes capiunt verbum hoc, sed quibus datum est 12; ut intellegat ex eo quod habet tam magnum bonum atque praeclarum, se potius Deo et Domino nostro gratias agere debere, quam cuiusquam verba, quod velut ex seipsa id habeat, ut non dicamus assentantis adulatoris, ne de occultis hominum temere iudicare videamur, certe errantis laudatoris audire. Omne quippe datum optimum, et omne donum perfectum, sicut dicit etiam apostolus Iacobus, desursum est, descendens a Patre luminum 13: hinc ergo et sancta virginitas, qua te filia volentem gaudentemque vicit, natu posterior, actu prior, genere ex te, honore ante te, aetate subsequens, sanctitate praecedens; in qua etiam tuum esse coepit quod in te esse non potuit. Illa quippe carnaliter non nupsit, ut non tantum sibi, sed etiam tibi ultra te spiritaliter augeretur: quoniam et tu ea compensatione minor illa es, quod ita nupsisti ut nasceretur. Haec Dei dona sunt, et vestra quidem sunt, sed non ex vobis 14: habetis enim thesaurum istum in terrenis corporibus, et adhuc fragilibus tamquam in vasis fictilibus, ut eminentia virtutis sit Dei, et non ex vobis 15. Nec miremini, quia dicimus et vestra esse, et ex vobis non esse: nam et panem quotidianum dicimus nostrum, sed tamen addimus: Da nobis 16, ne putetur esse "ex nobis". Proprium arbitrium iuvandum esse Dei gratia. 2. 7. Proinde sicut scriptum est: Sine intermissione orate, in omnibus gratias agite 17: oratis enim ut perseveranter et proficienter habentis; gratias agitis, quia non ex vobis habetis. Quis enim vos ab illa ex Adam massa mortis perditionisque discernit 18? Nonne ille qui venit quaerere et salvare quod perierat 19? An vero quando Apostolo dicente audierit homo: Quis enim te discernit? responsurus est, Bona voluntas mea, fides mea, iustitia mea, et non continuo quod sequitur auditurus: Quid enim habes quod non accepisti? Si autem et accepisti, quid gloriaris quasi non acceperis? 20 Nolumus ergo ut virgo sacra, cum audit vel legit: Spiritales divitias nullus tibi praeter te conferre poterit: in iis iure laudanda, in iis merito caeteris praeferenda es, quae nisi ex te et in te esse non possunt: nolumus prorsus ita glorietur quasi non acceperit. Dicat quidem: In me sunt, Deus, vota tua, quae reddam laudis tibi 21: sed quia in illa, non etiam ex illa, meminerit etiam dicere: Domine, in voluntate tua praestitisti decori meo virtutem 22: quia etsi etiam ex illa propter arbitrium proprium sine quo non operamur bonum, non tamen sicut iste dixit, nonnisi ex illa. Proprium quippe arbitrium nisi Dei gratia iuvetur, nec ipsa bona voluntas esse in nomine potest. Deus est enim, inquit Apostolus, qui operatur in vobis et velle, et operari, pro bona voluntate 23: non, sicut isti sentiunt, tantummodo scientiam revelando, ut noverimus quid facere debeamus; sed etiam inspirando caritatem, ut ea quae discendo novimus, etiam diligendo faciamus. Gratia est agere amando quae agenda scimus. 2. 8. Nam utique noverat ille quam magnum bonum esset continentia qui dicebat: Et cum scirem quia nemo potest esse continens, nisi Deus det 24. Non solum ergo sciebat quantum esset hoc bonum, et quam desiderabiliter esset concupiscendum, verum etiam quod nisi dante Deo esse non posset: docuerat enim eum sapientia; nam hoc dicit: Et hoc ipsum erat sapientiae, scire cuius esset hoc donum. Nec tamen ei scientia suffecit; sed ait: Adii Dominum, et deprecatus sum illum 25. Non igitur tantummodo in hoc nos adiuvat Deus, ut sciamus quid agendum sit, verum etiam ut amando agamus quod discendo iam scimus. Nemo itaque potest esse non solum sciens, verum etiam continens, nisi Deus det. Unde cum iam ille haberet scientiam, precabatur ut haberet et continentiam, ut esset etiam in illo quod sciebat quia non esset ex illo: aut si propter liberum arbitrium, proprium aliquantum et ex illo, non tamen nonnisi ex illo; quia nemo potest esse continens, nisi Deus det. Iste autem de spiritalibus divitiis, in quibus est utique etiam ipsa luminosa et speciosa continentia, non ait: "In te et ex te esse possunt: sed ait, nisi ex te et in te esse non possunt"; ut quemadmodum non ei sunt alibi nisi in illa, sic ei non aliunde nisi ex ilia esse posse credantur, et ob hoc (quod miserator Dominus 26 a corde eius avertat!) sic glorietur, quasi non acceperit 27. Virginis sacrae gloria ipse Deus. 3. 9. Et nos quidem de sanctae virginis disciplina et humilitate christiana, in qua nutrita et educata est, hoc existimamus, quod illa verba cum legeret, si tamen legit, ingemuit, et pectus humiliter tutudit, ac fortassis et flevit, Dominumque cui dicata et a quo sanctificata est fidenter oravit, ut quomodo illa non sunt verba ipsius, sed alterius, ita non sit talis et fides eius, qua se aliquid habere credat 28, de quo in se non in Domino glorietur. Nam gloria quidem eius in ipsa est, non in verbis alienis, sicut Apostolus dicit: Opus autem suum probet unusquisque, et tunc in semetipso gloriam habebit, et non in altero 29. Sed absit ut gloria sua ipsa sit, et non ille cui dicitur. Gloria mea, et exaltans caput meum 30! Ita quippe est in ea salubriter gloria eius, cum Deus qui in illa est, ipse est gloria eius, a quo habet omnia bona quibus est bona; et habebit omnia quibus melior erit, in quantum in hac vita melior esse poterit; et quibus perfecta erit, quando fuerit divina gratia, non humana laude perfecta. In Domino enim laudabitur anima eius 31, qui satiavit in bonis desiderium eius 32; quia et hoc desiderium ipse inspiravit, ne virgo eius sic in aliquo bono glorietur quasi non acceperit 33. Trinitati iniuriam facit qui Dei dona non agnoscit. 3. 10. De hoc ergo eius affectu utrum non fallamur, inde nos fac potius rescribendo certiores. Nam illud optime novimus, cum omnibus vestris cultores vos esse et fuisse individuae Trinitatis. Sed non hinc solum error humanus obrepit, ut aliquid secus sentiatur de individua Trinitate. Sunt enim et alia in quibus perniciosissime erratur, sicut hoc est, unde diutius fortasse quam satis esset vestrae fideli castaeque prudentiae in hac epistola locuti sumus. Quamquam qui bonum quod ex Deo est, negat esse ex Deo, nescimus cui faciat iniuriam nisi Deo, ac per hoc illi utique Trinitati: quod malum absit a vobis, sicut abesse credimus! Absit omnino ut tale aliquid in animo, non dicimus tuo, vel sacrae virginis filiae tuae, sed in cuiusquam extremi meriti famuli vel famulae vestrae liber iste fecerit, ex quo nonnulla verba quae facilius intellegi possent ponenda credidimus. Pelagium ambigue loqui de gratia. 3. 11. Si autem diligentius intendatis etiam illa, quae ibi videtur velut pro gratia sive adiutorio Dei dicere, sic invenietis ambigua, ut possint referri vel ad naturam, vel ad doctrinam, vel ad remissionem peccatorum. Nam et quod coguntur confiteri, orare nos debere ne intremus in tentationem 34, possunt ad hoc referre, ut hactenus nos ad id respondeant adiuvari, quatenus orantibus atque pulsantibus nobis aperiatur 35 intellegentia veritatis, ubi discamus quid facere debeamus, non ut vires accipiat voluntas nostra, quibus id quod discimus faciamus. Et quod nobis in gratia vel adiutorio Dei dicunt Dominum Christum bene vivendi propositum exemplum, ad eamdem doctrinam revocant; quia scilicet in eius exemplo discimus quemadmodum vivere debeamus: non autem volunt ad hoc nos iuvari, ut quod discendo cognoscimus, etiam diligendo faciamus. Gratia est Dei adiutorium indebitum. 3. 12. Aut certe in eodem libro invenite aliquid, si potestis, ubi excepta natura, excepto quod ad eamdem naturam pertinet arbitrio voluntatis, excepta remissione peccatorum et revelatione doctrinae, tale Dei adiutorium confiteatur, quale confitetur ille qui dixit: Cum scirem quia nemo potest esse continens, nisi Deus det, et hoc ipsum erat sapientiae, scire cuius esset hoc donum; adii Dominum et deprecatus sum illum 36. Neque enim iste aut naturam precando volebat accipere, in qua conditus erat; aut de naturali voluntatis arbitrio satagebat, cum quo conditus erat; aut remissionem peccatorum desiderabat, qui potius continentiam, ne peccaret, optabat; vel quid faciendum esset scire cupiebat, cum iam se scire fateretur cuius esset hoc donum: sed utique tantas voluntatis vires, tantum dilectionis ardorem volebat accipere Spiritu sapientiae, qui sufficeret ad implendam magnitudinem continentiae. Si ergo tale aliquid illic invenire potueritis, uberrimas gratias agemus, si rescribendo insinuare dignemini. Quid desit in illo ad Demetriadem libro. 3. 13. Satis enim dici non potest quantum cupiamus in eorum hominum scriptis, qui propter acrimoniam atque facundiam leguntur a plurimis, apertam confessionem illius gratiae reperiri, quam vehementer commendat Apostolus 37, qui etiam ipsius mensuram fidei (sine qua impossibile est Deo placere 38, ex qua iustus vivit 39, quae per dilectionem operatur 40, ante quam et sine qua omnino nulla cuiusquam bona opera existimanda sunt, quoniam omne quod non est ex fide peccatum est 41). Deum dicit unicuique partitum 42: nec sola revelatione scientiae nos divinitus adiuvari, ut pie iusteque vivamus, quae sine caritate inflat 43; verum etiam inspiratione caritatis ipsius, quae plenitudo legis est 44, et quae cor nostrum, ut scientia non inflet, aedificat. Sed adhuc nusquam tale aliquid in eorum litteris potuimus invenire. A. quaerit quis sit auctor illius libri. 3. 14. Maxime autem hoc in isto libro esse vellemus, ex quo descripta illa verba posuimus, ubi virginem Christi ita laudans tamquam spiritales divitias nullus ei praeter ipsam conferre possit, et tamquam nisi ex ipsa esse non possint, non vult eam in Domino gloriari 45, sed sic gloriari quasi non acceperit 46. In quo libro quamvis nec ipsius nec tuae Reverentiae nomen expresserit, tamen a matre virginis ut ad eam scriberet, a se postulatum esse commemorat. In quadam vero epistola sua idem Pelagius, ubi et nomen suum apertissime ponit, nec nomen sacrae virginis tacet, dicit ad eam se scripsisse, et eiusdem sui operis testimonio probare nititur se gratiam Dei quam vel tacere vel negare asseritur, apertissime confiteri. Sed utrum ipse sit liber, in quo de spiritalibus divitiis illa verba posuit, vel utrum ad vestram pervenerit Sanctitatem, rescriptis vestris petimus nos dignemini facere certiores.