Roman Letters: A Digital Corpus of Late Antique Correspondence

Vander Galien, Craig

doi:10.5281/zenodo.19142059

Letter 82: 1. Long ago I sent to your Charity a long letter in reply to the one which you remember sending to me by your holy son Asterius, who is now not only my brother, but also my colleague. Whether that reply reached you or not I do not know, unless I am to infer this from the words in your letter brought to me by our most sincere friend Firmus, that ...

Augustine of Hippo→Jerome|c. 399 AD|Augustine of Hippo|Human translated

barbarian invasionconversioneducation booksfriendshipgrief deathimperial politicsproperty economicsslavery captivitytravel mobilitywomen

Barbarian peoples/invasions; Theological controversy; Imperial politics

I sent your Charity a lengthy letter some time ago in reply to the one you recall sending through your holy son Asterius, who is now not only my brother but also my colleague. Whether that letter has managed to reach your hands, I do not yet know, except that through our most sincere brother Firmus you write that if the one who first attacked you with a sword has been repelled with a pen, then it befits my humanity and justice to reprove the accuser rather than the respondent. By this slender indication alone I gather that you have read my letter. In it I lamented the great discord that had arisen between you and Rufinus, whose great friendship, however far its fame had spread, was a joy to brotherly charity. I did not do this to reprove your Fraternity, of whose fault in this matter I would not dare say I had learned anything; but rather to grieve over human misery, in whose friendships, however great the mutual charity that binds them, the stability is always uncertain. But I would have preferred to learn from your reply whether you had granted the pardon I had requested. You ask — or rather, with the confidence of charity, you command — that we should play in the field of Scripture without causing each other pain. For my own part, I would prefer that we conduct these matters seriously rather than in play. But if you chose that word for the sake of ease, I confess I seek something greater from the generosity of your powers and from your learning — a diligence so well-taught, leisured, seasoned, studious, and gifted, which the Holy Spirit not merely bestows but dictates to you — that in great and laborious questions you might help me not as one playing in the field of Scripture, but as one gasping on the mountains. But if you meant the word in the sense of the cheerfulness that ought to exist between dear friends discussing together, then teach me how we may achieve this: how, when something strikes us that we have not proved — something that seems unpersuasive to our slower understanding — and we attempt to assert what seems right to us, we may do so with somewhat bolder freedom without falling under the suspicion of boyish boastfulness, as though we sought fame for our name by accusing illustrious men. And if something rather sharp must be said in the necessity of refutation, let it be softened by gentler language around it, lest we seem to draw a sword coated in honey. I confess to your Charity that I have learned to give this reverence and honor only to those books of Scripture that are now called canonical: I most firmly believe that no one of their authors has made any error in writing. If I find anything in those Writings that seems contrary to the truth, I do not doubt that either the manuscript is faulty, or the translator has not followed what was said, or I have failed to understand. But I read other authors in such a way that, however much they may excel in holiness and learning, I do not consider something true simply because they thought so, but because they were able to persuade me either through those canonical authors or by probable reasoning that what they said does not differ from the truth. Nor do I think, my brother, that you hold otherwise — indeed, I am sure you do not wish your books to be read as though they were those of the Prophets or the Apostles, about whose writings it would be impious to doubt that they are free from all error. Far be it from that pious humility and truthful self-estimation with which you are endowed, for unless you possessed it, you would not have said: "Would that I might deserve your embrace, and that in mutual conversation we might teach or learn something." Now since you yourself spoke without pretense or deceit, considering your life and character, how much more right it is for me to believe that the Apostle Paul thought nothing other than what he wrote when he said of Peter: "I opposed him to his face, because he was blameworthy." If Peter acted in such a way that the Gentiles were being compelled to live as Jews, and if Paul saw this and wrote about it, then Paul wrote the truth and Peter was genuinely at fault — not in faith or doctrine, but in conduct. The crux of the matter is this: after the coming of Christ and the institution of the new covenant, the observances of the old law — circumcision, dietary regulations, Sabbath-keeping, and the like — were like funeral rites for a dying dispensation. They were permitted for a time to Jewish converts, as a gradual transition, but they were not to be imposed on Gentile converts as necessary for salvation. Peter knew this in his heart — for he had received the vision at Joppa and had eaten with the Gentile Cornelius. But at Antioch, under pressure from the circumcision party sent by James, Peter withdrew from table fellowship with the Gentile Christians. This was not a theological error but a failure of pastoral courage. He feared the criticism of the Jewish faction more than he feared the confusion he would cause among the Gentile believers. Paul saw that Peter's withdrawal carried an implicit message: that the Gentile Christians were second-class members of the community, acceptable only when no Jews were watching. This Paul could not tolerate, for it struck at the heart of the Gospel's universality. If we say, as some do, that Peter and Paul staged their disagreement for pedagogical purposes — that the entire scene at Antioch was a planned performance — then we make the Scriptures party to a holy lie. And once we open that door, no part of Scripture remains trustworthy. For if the apostles could lie for a good cause, how do we know when they are telling the truth? It is far better, and far safer, to accept the plain sense of the text: Peter erred in practice; Paul corrected him honestly; both served the truth, each in his own way. As for your translation of the Old Testament from the Hebrew: I do not oppose your scholarly work, which I admire. But I am concerned about reading these translations publicly in the churches. The Septuagint has been used by the apostles and by the Church from the beginning. When a bishop in our province introduced your translation of Jonah into the public reading, and the congregation heard an unfamiliar rendering — a word that differed from the version they had always known — there was nearly a riot. The bishop was almost deserted by his people. I mention this not to discourage your work but to urge caution in its public use, for the peace of the churches must be considered alongside the accuracy of scholarship.

From Augustine to Jerome (A.D. 405) A Reply to Letters 72, 75 and 81. To Jerome, My Lord Beloved and Honoured in the Bowels of Christ, My Holy Brother and Fellow-Presbyter, Augustine Sends Greeting in the Lord. Chapter 1 1. Long ago I sent to your Charity a long letter in reply to the one which you remember sending to me by your holy son Asterius, who is now not only my brother, but also my colleague. Whether that reply reached you or not I do not know, unless I am to infer this from the words in your letter brought to me by our most sincere friend Firmus, that if the one who first assaulted you with his sword has been driven back by your pen, you rely upon my good feeling and equity to lay blame on the one who brought, not on the one who repelled, the accusation. From this one indication, though very slight, I infer that you have read my letter. In that letter I expressed indeed my sorrow that so great discord had arisen between you and Rufinus, over the strength of whose former friendship brotherly love was wont to rejoice in all parts to which the fame of it had come; but I did not in this intend to rebuke you, my brother, whom I dare not say that I have found blameable in that matter. I only lamented the sad lot of men in this world, in whose friendships, depending as they do on the continuance of mutual regard, there is no stability, however great that regard may sometimes be. I would rather, however, have been informed by your letter whether you have granted me the pardon which I begged, of which I now desire you to give me more explicit assurance; although the more genial and cheerful tone of your letter seems to signify that I have obtained what I asked in mine, if indeed it was dispatched after mine had been read by you, which is, as I have said, not clearly indicated. 2. You ask, or rather you give a command with the confiding boldness of charity, that we should amuse ourselves in the field of Scripture without wounding each other. For my part, I am by all means disposed to exercise myself in earnest much rather than in mere amusement on such themes. If, however, you have chosen this word because of its suggesting easy exercise, let me frankly say that I desire something more from one who has, as you have, great talents under the control of a benignant disposition, together with wisdom enlightened by erudition, and whose application to study, hindered by no other distractions, is year after year impelled by enthusiasm and guided by genius: the Holy Spirit not only giving you all these advantages, but expressly charging you to come with help to those who are engaged in great and difficult investigations; not as if, in studying Scripture, they were amusing themselves on a level plain, but as men punting and toiling up a steep ascent. If, however, perchance, you selected the expression ludamus [let us amuse ourselves] because of the genial kindliness which befits discussion between loving friends, whether the matter debated be obvious and easy, or intricate and difficult, I beseech you to teach me how I may succeed in securing this; so that when I am dissatisfied with anything which, not through want of careful attention, but perhaps through my slowness of apprehension, has not been demonstrated to me, if I should, in attempting to make good an opposite opinion, express myself with a measure of unguarded frankness, I may not fall under the suspicion of childish conceit and forwardness, as if I sought to bring my own name into renown by assailing illustrious men; and that if, when something harsh has been demanded by the exigencies of argument, I attempt to make it less hard to bear by stating it in mild and courteous phrases, I may not be pronounced guilty of wielding a honeyed sword. The only way which I can see for avoiding both these faults, or the suspicion of either of them, is to consent that when I am thus arguing with a friend more learned than myself, I must approve of everything which he says, and may not, even for the sake of more accurate information, hesitate before accepting his decisions. 3. On such terms we might amuse ourselves without fear of offending each other in the field of Scripture, but I might well wonder if the amusement was not at my expense. For I confess to your Charity that I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the manuscript is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it. As to all other writings, in reading them, however great the superiority of the authors to myself in sanctity and learning, I do not accept their teaching as true on the mere ground of the opinion being held by them; but only because they have succeeded in convincing my judgment of its truth either by means of these canonical writings themselves, or by arguments addressed to my reason. I believe, my brother, that this is your own opinion as well as mine. I do not need to say that I do not suppose you to wish your books to be read like those of prophets or of apostles, concerning which it would be wrong to doubt that they are free from error. Far be such arrogance from that humble piety and just estimate of yourself which I know you to have, and without which assuredly you would not have said, Would that I could receive your embrace, and that by converse we might aid each other in learning! Chapter 2 4. Now if, knowing as I do your life and conversation, I do not believe in regard to you that you have spoken anything with an intention of dissimulation and deceit, how much more reasonable is it for me to believe, in regard to the Apostle Paul, that he did not think one thing and affirm another when he wrote of Peter and Barnabas: When I saw that they walked not uprightly, according to the truth of the gospel, I said to Peter before them all, 'If you, being a Jew, livest after the manner of the Gentiles, and not as to the Jews, why do you compel the Gentiles to live as do the Jews?' Galatians 2:14 For whom can I confide in, as assuredly not deceiving me by spoken or written statements, if the apostle deceived his own children, for whom he travailed in birth again until Christ (who is the Truth) were formed in them? Galatians 4:19 After having previously said to them, The things which I write unto you, behold, before God, I lie not, could he in writing to these same persons state what was not true, and deceive them by a fraud which was in some way sanctioned by expediency, when he said that he had seen Peter and Barnabas not walking uprightly, according to the truth of the gospel, and that he had withstood Peter to the face because of this, that he was compelling the Gentiles to live after the manner of the Jews? 5. But you will say it is better to believe that the Apostle Paul wrote what was not true, than to believe that the Apostle Peter did what was not right. On this principle, we must say (which far be it from us to say), that it is better to believe that the gospel history is false, than to believe that Christ was denied by Peter; Matthew 26:75 and better to charge the book of Kings [second book of Samuel] with false statements, than believe that so great a prophet, and one so signally chosen by the Lord God as David was, committed adultery in lusting after and taking away the wife of another, and committed such detestable homicide in procuring the death of her husband. 2 Samuel 11:4, 17 Better far that I should read with certainty and persuasion of its truth the Holy Scripture, placed on the highest (even the heavenly) pinnacle of authority, and should, without questioning the trustworthiness of its statements, learn from it that men have been either commended, or corrected, or condemned, than that, through fear of believing that by men, who, though of most praiseworthy excellence, were no more than men, actions deserving rebuke might sometimes be done, I should admit suspicions affecting the trustworthiness of the whole oracles of God. 6. The Manichæans maintain that the greater part of the Divine Scripture, by which their wicked error is in the most explicit terms confuted, is not worthy of credit, because they cannot pervert its language so as to support their opinions; yet they lay the blame of the alleged mistake not upon the apostles who originally wrote the words, but upon some unknown corrupters of the manuscripts. Forasmuch, however, as they have never succeeded in proving this by more numerous and by earlier manuscripts, or by appealing to the original language from which the Latin translations have been drawn, they retire from the arena of debate, vanquished and confounded by truth which is well known to all. Does not your holy prudence discern how great scope is given to their malice against the truth, if we say not (as they do) that the apostolic writings have been tampered with by others, but that the apostles themselves wrote what they knew to be untrue? 7. You say that it is incredible that Paul should have rebuked in Peter that which Paul himself had done. I am not at present inquiring about what Paul did, but about what he wrote. This is most pertinent to the matter which I have in hand — namely, the confirmation of the universal and unquestionable truth of the Divine Scriptures, which have been delivered to us for our edification in the faith, not by unknown men, but by the apostles, and have on this account been received as the authoritative canonical standard. For if Peter did on that occasion what he ought to have done, Paul falsely affirmed that he saw him walking not uprightly, according to the truth of the gospel. For whoever does what he ought to do, walks uprightly. He therefore is guilty of falsehood who, knowing that another has done what he ought to have done, says that he has not done uprightly. If, then, Paul wrote what was true, it is true that Peter was not then walking uprightly, according to the truth of the gospel. He was therefore doing what he ought not to have done; and if Paul had himself already done something of the same kind, I would prefer to believe that, having been himself corrected, he could not omit the correction of his brother apostle, than to believe that he put down any false statement in his epistle; and if in any epistle of Paul this would be strange, how much more in the one in the preface of which he says, The things which I write unto you, behold, before God, I lie not! 8. For my part, I believe that Peter so acted on this occasion as to compel the Gentiles to live as Jews: because I read that Paul wrote this, and I do not believe that he lied. And therefore Peter was not acting uprightly. For it was contrary to the truth of the gospel, that those who believed in Christ should think that without those ancient ceremonies they could not be saved. This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul's circumcising of Timothy, Acts 16:3 performing a vow at Cenchrea, Acts 18:18 and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow, Acts 21:26 it is manifest that Paul's design in these things was not to give to others the impression that he thought that by these observances salvation is given under the Christian dispensation, but to prevent men from believing that he condemned as no better than heathen idolatrous worship, those rites which God had appointed in the former dispensation as suitable to it, and as shadows of things to come. For this is what James said to him, that the report had gone abroad concerning him that he taught men to forsake Moses. Acts 21:21 This would be by all means wrong for those who believe in Christ, to forsake him who prophesied of Christ, as if they detested and condemned the teaching of him of whom Christ said, Had ye believed Moses, you would have believed Me; for he wrote of Me. 9. For mark, I beseech you, the words of James: You see, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of you, that you teach all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? The multitude must needs come together: for they will hear that you have come. Do therefore this that we say to you: We have four men which have a vow on them; them take, and purify yourself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning you, are nothing; but that you yourself also walkest orderly, and keepest the law. As touching the Gentiles which have believed, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication. Acts 21:20-25 It is, in my opinion, very clear that the reason why James gave this advice was, that the falsity of what they had heard concerning him might be known to those Jews, who, though they had believed in Christ, were jealous for the honour of the law, and would not have it thought that the institutions which had been given by Moses to their fathers were condemned by the doctrine of Christ as if they were profane, and had not been originally given by divine authority. For the men who had brought this reproach against Paul were not those who understood the right spirit in which observance of these ceremonies should be practised under the Christian dispensation by believing Jews — namely, as a way of declaring the divine authority of these rites, and their holy use in the prophetic dispensation, and not as a means of obtaining salvation, which was to them already revealed in Christ and ministered by baptism. On the contrary, the men who had spread abroad this report against the apostle were those who would have these rites observed, as if without their observance there could be no salvation to those who believed the gospel. For these false teachers had found him to be a most zealous preacher of free grace, and a most decided opponent of their views, teaching as he did that men are not justified by these things, but by the grace of Jesus Christ, which these ceremonies of the law were appointed to foreshadow. This party, therefore, endeavouring to raise odium and persecution against him, charged him with being an enemy of the law and of the divine institutions; and there was no more fitting way in which he could turn aside the odium caused by this false accusation, than by himself celebrating those rites which he was supposed to condemn as profane, and thus showing that, on the one hand, the Jews were not to be debarred from them as if they were unlawful, and on the other hand, that the Gentiles were not to be compelled to observe them as if they were necessary. 10. For if he did in truth condemn these things in the way in which he was reported to have done, and undertook to perform these rites in order that he might, by dissembling, disguise his real sentiments, James would not have said to him, and all shall know, but, all shall think that those things whereof they were informed concerning you are nothing; Acts 21:24 especially seeing that in Jerusalem itself the apostles had already decreed that no one should compel the Gentiles to adopt Jewish ceremonies, but had not decreed that no one should then prevent the Jews from living according to their customs, although upon them also Christian doctrine imposed no such obligation. Wherefore, if it was after the apostle's decree that Peter's dissimulation at Antioch took place, whereby he was compelling the Gentiles to live after the manner of the Jews, which he himself was not compelled to do, although he was not forbidden to use Jewish rites in order to declare the honour of the oracles of God which were committed to the Jews — if this, I say, were the case, was it strange that Paul should exhort him to declare freely that decree which he remembered to have framed in conjunction with the other apostles at Jerusalem? 11. If, however, as I am more inclined to think, Peter did this before the meeting of that council at Jerusalem, in that case also it is not strange that Paul wished him not to conceal timidly, but to declare boldly, a rule of practice in regard to which he already knew that they were both of the same mind; whether he was aware of this from having conferred with him as to the gospel which both preached, or from having heard that, at the calling of the centurion Cornelius, Peter had been divinely instructed in regard to this matter, or from having seen him eating with Gentile converts before those whom he feared to offend had come to Antioch. For we do not deny that Peter was already of the same opinion in regard to this question as Paul himself was. Paul, therefore, was not teaching Peter what was the truth concerning that matter, but was reproving his dissimulation as a thing by which the Gentiles were compelled to act as Jews did; for no other reason than this, that the tendency of all such dissembling was to convey or confirm the impression that they taught the truth who held that believers could not be saved without circumcision and other ceremonies, which were shadows of things to come. 12. For this reason also he circumcised Timothy, lest to the Jews, and especially to his relations by the mother's side, it should seem that the Gentiles who had believed in Christ abhorred circumcision as they abhorred the worship of idols; whereas the former was appointed by God, and the latter invented by Satan. Again, he did not circumcise Titus, lest he should give occasion to those who said that believers could not be saved without circumcision, and who, in order to deceive the Gentiles, openly declared that this was the view held by Paul. This is plainly enough intimated by himself, when he says: But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you. Galatians 2:3-5 Here we see plainly what he perceived them to be eagerly watching for, and why it was that he did not do in the case of Titus as he had done in the case of Timothy, and as he might otherwise have done in the exercise of that liberty, by which he had shown that these observances were neither to be demanded as necessary to salvation, nor denounced as unlawful. 13. You say, however, that in this discussion we must beware of affirming, with the philosophers, that some of the actions of men lie in a region between right and wrong, and are to be reckoned, accordingly, neither among good actions nor among the opposite; and it is urged in your argument that the observance of legal ceremonies cannot be a thing indifferent, but either good or bad; so that if I affirm it to be good, I acknowledge that we also are bound to observe these ceremonies; but if I affirm it to be bad, I am bound to believe that the apostles observed them not sincerely, but in a way of dissimulation. I, for my part, would not be so much afraid of defending the apostles by the authority of philosophers, since these teach some measure of truth in their dissertations, as of pleading on their behalf the practice of advocates at the bar, in sometimes serving their clients' interests at the expense of truth. If, as is stated in your exposition of the Epistle to the Galatians, this practice of barristers may be in your opinion with propriety quoted as resembling and justifying dissimulation on the part of Peter and Paul, why should I fear to allege to you the authority of philosophers whose teaching we account worthless, not because everything which they say is false, but because they are in most things mistaken, and wherein they are found affirming truth, are notwithstanding strangers to the grace of Christ, who is the Truth? 14. But why may I not say regarding these institutions of the old economy, that they are neither good nor bad: not good, since men are not by them justified, they having been only shadows predicting the grace by which we are justified; and not bad, since they were divinely appointed as suitable both to the time and to the people? Why may I not say this, when I am supported by that saying of the prophet, that God gave unto His people statutes that were not good? Ezekiel 20:25 For we have in this perhaps the reason of his not calling them bad, but calling them not good, i.e. not such that either by them men could be made good, or that without them men could not possibly become good. I would esteem it a favour to be informed by your Sincerity, whether any saint, coming from the East to Rome, would be guilty of dissimulation if he fasted on the seventh day of each week, excepting the Saturday before Easter. For if we say that it is wrong to fast on the seventh day, we shall condemn not only the Church of Rome, but also many other churches, both neighbouring and more remote, in which the same custom continues to be observed. If, on the other hand, we pronounce it wrong not to fast on the seventh day, how great is our presumption in censuring so many churches in the East, and by far the greater part of the Christian world! Or do you prefer to say of this practice, that it is a thing indifferent in itself, but commendable in him who conforms with it, not as a dissembler, but from a seemly desire for the fellowship and deference for the feelings of others? No precept, however, concerning this practice is given to Christians in the canonical books. How much more, then, may I shrink from pronouncing that to be bad which I cannot deny to be of divine institution!— this fact being admitted by me in the exercise of the same faith by which I know that not through these observances, but by the grace of God through our Lord Jesus Christ, I am justified. 15. I maintain, therefore, that circumcision, and other things of this kind, were, by means of what is called the Old Testament, given to the Jews with divine authority, as signs of future things which were to be fulfilled in Christ; and that now, when these things have been fulfilled, the laws concerning these rights remained only to be read by Christians in order to their understanding the prophecies which had been given before, but not to be of necessity practised by them, as if the coming of that revelation of faith which they prefigured was still future. Although, however, these rites were not to be imposed upon the Gentiles, the compliance with them, to which the Jews had been accustomed, was not to be prohibited in such a way as to give the impression that it was worthy of abhorrence and condemnation. Therefore slowly, and by degrees, all this observance of these types was to vanish away through the power of the sound preaching of the truth of the grace of Christ, to which alone believers would be taught to ascribe their justification and salvation, and not to those types and shadows of things which till then had been future, but which were now newly come and present, as at the time of the calling of those Jews whom the personal coming of our Lord and the apostolic times had found accustomed to the observance of these ceremonial institutions. The toleration, for the time, of their continuing to observe these was enough to declare their excellence as things which, though they were to be given up, were not, like the worship of idols, worthy of abhorrence; but they were not to be imposed upon others, lest they should be thought necessary, either as means or as conditions of salvation. This was the opinion of those heretics who, while anxious to be both Jews and Christians, could not be either the one or the other. Against this opinion you have most benevolently condescended to warn me, although I never entertained it. This also was the opinion with which, through fear, Peter fell into the fault of pretending to yield concurrence, though in reality he did not agree with it; for which reason Paul wrote most truly of him, that he saw him not walking uprightly, according to the truth of the gospel, and most truly said of him that he was compelling the Gentiles to live as did the Jews. Paul did not impose this burden on the Gentiles through his sincerely complying, when it was needful, with these ceremonies, with the design of proving that they were not to be utterly condemned (as idol-worship ought to be); for he nevertheless constantly preached that not by these things, but by the grace revealed to faith, believers obtain salvation, lest he should lead any one to take up these Jewish observances as necessary to salvation. Thus, therefore, I believe that the Apostle Paul did all these things honestly, and without dissimulation; and yet if any one now leave Judaism and become a Christian, I neither compel nor permit him to imitate Paul's example, and go on with the sincere observance of Jewish rites, any more than you, who think that Paul dissembled when he practised these rites, would compel or permit such an one to follow the apostle in that dissimulation. 16. Shall I also sum up the matter in debate, or rather your opinion concerning it (to quote your own expression)? It seems to me to be this: that after the gospel of Christ has been published, the Jews who believe do rightly if they offer sacrifices as Paul did, if they circumcise their children as Paul circumcised Timothy, and if they observe the seventh day of the week, as the Jews have always done, provided only that they do all this as dissemblers and deceivers. If this is your doctrine, we are now precipitated, not into the heresy of Ebion, or of those who are commonly called Nazarenes, or any other known heresy, but into some new error, which is all the more pernicious because it originates not in mistake, but in deliberate and designed endeavour to deceive. If, in order to clear yourself from the charge of entertaining such sentiments, you answer that the apostles were to be commended for dissimulation in these instances, their purpose being to avoid giving offense to the many weak Jewish believers who did not yet understand that these things were to be rejected, but that now, when the doctrine of Christ's grace has been firmly established throughout so many nations, and when, by the reading of the Law and the Prophets throughout all the churches of Christ, it is well known that these are not read for our observance, but for our instruction, any man who should propose to feign compliance with these rites would be regarded as a madman. What objection can there be to my affirming that the Apostle Paul, and other sound and faithful Christians, were bound sincerely to declare the worth of these old observances by occasionally honouring them, lest it should be thought that these institutions, originally full of prophetic significance, and cherished sacredly by their most pious forefathers, were to be abhorred by their posterity as profane inventions of the devil? For now, when the faith had come, which, previously foreshadowed by these ceremonies, was revealed after the death and resurrection of the Lord, they became, so far as their office was concerned, defunct. But just as it is seemly that the bodies of the deceased be carried honourably to the grave by their kindred, so was it fitting that these rites should be removed in a manner worthy of their origin and history, and this not with pretence of respect, but as a religious duty, instead of being forsaken at once, or cast forth to be torn in pieces by the reproaches of their enemies, as by the teeth of dogs. To carry the illustration further, if now any Christian (though he may have been converted from Judaism) were proposing to imitate the apostles in the observance of these ceremonies, like one who disturbs the ashes of those who rest, he would be not piously performing his part in the obsequies, but impiously violating the sepulchre. 17. I acknowledge that in the statement contained in my letter, to the effect that the reason why Paul undertook (although he was an apostle of Christ) to perform certain rites, was that he might show that these ceremonies were not pernicious to those who desired to continue that which they had received by the Law from their fathers, I have not explicitly enough qualified the statement, by adding that this was the case only in that time in which the grace of faith was at first revealed; for at that time this was not pernicious. These observances were to be given up by all Christians step by step, as time advanced; not all at once, lest, if this were done, men should not perceive the difference between what God by Moses appointed to His ancient people, and the rites which the unclean spirit taught men to practise in the temples of heathen deities. I grant, therefore, that in this your censure is justifiable, and my omission deserved rebuke. Nevertheless, long before the time of my receiving your letter, when I wrote a treatise against Faustus the Manichæan, I did not omit to insert the qualifying clause which I have just stated, in a short exposition which I gave of the same passage, as you may see for yourself if you kindly condescend to read that treatise; or you may be satisfied in any other way that you please by the bearer of this letter, that I had long ago published this restriction of the general affirmation. And I now, as speaking in the sight of God, beseech you by the law of charity to believe me when I say with my whole heart, that it never was my opinion that in our time, Jews who become Christians were either required or at liberty to observe in any manner, or from any motive whatever, the ceremonies of the ancient dispensation; although I have always held, in regard to the Apostle Paul, the opinion which you call in question, from the time that I became acquainted with his writings. Nor can these two things appear incompatible to you; for you do not think it is the duty of any one in our day to feign compliance with these Jewish observances, although you believe that the apostles did this. 18. Accordingly, as you in opposing me affirm, and, to quote your own words, though the world were to protest against it, boldly declare that the Jewish ceremonies are to Christians both hurtful and fatal, and that whoever observes them, whether he was originally Jew or Gentile, is on his way to the pit of perdition, I entirely endorse that statement, and add to it, Whoever observes these ceremonies, whether he was originally Jew or Gentile, is on his way to the pit of perdition, not only if he is sincerely observing them, but also if he is observing them with dissimulation. What more do you ask? But as you draw a distinction between the dissimulation which you hold to have been practised by the apostles, and the rule of conduct befitting the present time, I do the same between the course which Paul, as I think, sincerely followed in all these examples then, and the matter of observing in our day these Jewish ceremonies, although it were done, as by him, without any dissimulation, since it was then to be approved, but is now to be abhorred. Thus, although we read that the law and the prophets were until John, Luke 16:16 and that therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God, John 5:18 and that we have received grace for grace for the law was given by Moses, but grace and truth came by Jesus Christ; John 1:16-17 and although it was promised by Jeremiah that God would make a new covenant with the house of Judah, not according to the covenant which He made with their fathers; Jeremiah 31:31 nevertheless I do not think that the Circumcision of our Lord by His parents was an act of dissimulation. If any one object that He did not forbid this because He was but an infant, I go on to say that I do not think that it was with intention to deceive that He said to the leper, Offer for your cleansing those things which Moses commanded for a testimony unto them, Mark 1:44 — thereby adding His own precept to the authority of the law of Moses regarding that ceremonial usage. Nor was there dissimulation in His going up to the feast, John 7:10 as there was also no desire to be seen of men; for He went up, not openly, but secretly. 19. But the words of the apostle himself may be quoted against me: Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. Galatians 5:2 It follows from this that he deceived Timothy, and made Christ profit him nothing, for he circumcised Timothy. Do you answer that this circumcision did Timothy no harm, because it was done with an intention to deceive? I reply that the apostle has not made any such exception. He does not say, If you be circumcised without dissimulation, any more than, If you be circumcised with dissimulation. He says unreservedly, If you be circumcised, Christ shall profit you nothing. As, therefore, you insist upon finding room for your interpretation, by proposing to supply the words, unless it be done as an act of dissimulation, I make no unreasonable demand in asking you to permit me to understand the words, if you be circumcised, to be in that passage addressed to those who demanded circumcision, for this reason, that they thought it impossible for them to be otherwise saved by Christ. Whoever was then circumcised because of such persuasion and desire, and with this design, Christ assuredly profited him nothing, as the apostle elsewhere expressly affirms, If righteousness come by the law, Christ is dead in vain. Galatians 2:21 The same is affirmed in words which you have quoted: Christ has become of no effect to you, whosoever of you is justified by the law; you are fallen from grace. Galatians 5:4 His rebuke, therefore, was addressed to those who believed that they were to be justified by the law, — not to those who, knowing well the design with which the legal ceremonies were instituted as foreshadowing truth, and the time for which they were destined to be in force, observed them in order to honour Him who appointed them at first. Wherefore also he says elsewhere, If you be led of the Spirit, you are not under the law, Galatians 5:18 — a passage from which you infer, that evidently he has not the Holy Spirit who submits to the Law, not, as our fathers affirmed the apostles to have done, feignedly under the promptings of a wise discretion, but— as I suppose to have been the case — sincerely. 20. It seems to me important to ascertain precisely what is that submission to the law which the apostle here condemns; for I do not think that he speaks here of circumcision merely, or of the sacrifices then offered by our fathers, but now not offered by Christians, and other observances of the same nature. I rather hold that he includes also that precept of the law, You shall not covet, which we confess that Christians are unquestionably bound to obey, and which we find most fully proclaimed by the light which the Gospel has shed upon it. The law, he says, is holy, and the commandment holy, and just, and good; and then adds, Was, then, that which is good made death unto me? God forbid. But sin, that it might appear sin, wrought death in me by that which is good; that sin, by the commandment, might become exceeding sinful. Romans 7:13 As he says here, that sin by the commandment might become exceeding sinful, so elsewhere, The law entered that the offense might abound; but where sin abounded, grace did much more abound. Romans 5:20 Again, in another place, after affirming, when speaking of the dispensation of grace, that grace alone justifies, he asks, Wherefore then serves the law? and answers immediately, It was added because of transgressions, until the Seed should come to whom the promises were made. Galatians 3:19 The persons, therefore, whose submission to the law the apostle here pronounces to be the cause of their own condemnation, are those whom the law brings in guilty, as not fulfilling its requirements, and who, not understanding the efficacy of free grace, rely with self-satisfied presumption on their own strength to enable them to keep the law of God; for love is the fulfilling of the law. Romans 13:10 Now the love of God is shed abroad in our hearts, not by our own power, but by the Holy Ghost, which is given unto us. Romans 5:5 The satisfactory discussion of this, however, would require too long a digression, if not a separate volume. If, then, that precept of the law, You shall not covet, holds under it as guilty the man whose human weakness is not assisted by the grace of God, and instead of acquitting the sinner, condemns him as a transgressor, how much more was it impossible for those ordinances which were merely typical, circumcision and the rest, which were destined to be abolished when the revelation of grace became more widely known, to be the means of justifying any man! Nevertheless they were not on this ground to be immediately shunned with abhorrence, like the diabolical impieties of heathenism, from the first beginning of the revelation of the grace which had been by these shadows prefigured; but to be for a little while tolerated, especially among those who joined the Christian Church from that nation to whom these ordinances had been given. When, however, they had been, as it were, honourably buried, they were thenceforward to be finally abandoned by all Christians. 21. Now, as to the words which you use, non dispensative, ut nostri voluere majores, — not in a way justifiable by expediency, the ground on which our fathers were disposed to explain the conduct of the apostles,— pray what do these words mean? Surely nothing else than that which I call officiosum mendacium, the liberty granted by expediency being equivalent to a call of duty to utter a falsehood with pious intention. I at least can see no other explanation, unless, of course, the mere addition of the words permitted by expediency be enough to make a lie cease to be a lie; and if this be absurd, why do you not openly say that a lie spoken in the way of duty is to be defended? Perhaps the name offends you, because the word officium is not common in ecclesiastical books; but this did not deter our Ambrose from its use, for he has chosen the title De Officiis for some of his books that are full of useful rules. Do you mean to say, that whoever utters a lie from a sense of duty is to be blamed, and whoever does the same on the ground of expediency is to be approved? I beseech you, consider that the man who thinks this may lie whenever he thinks fit, because this involves the whole important question whether to say what is false be at any time the duty of a good man, especially of a Christian man, to whom it has been said, Let your yea be yea, and your nay, nay, lest ye fall into condemnation, James 5:12; Matthew 5:37 and who believes the Psalmist's word, You will destroy all them that speak lies. 22. This, however, is, as I have said, another and a weighty question; I leave him who is of this opinion to judge for himself the circumstances in which he is at liberty to utter a lie: provided, however, that it be most assuredly believed and maintained that this way of lying is far removed from the authors who were employed to write holy writings, especially the canonical Scriptures; lest those who are the stewards of Christ, of whom it is said, It is required in stewards, that a man be found faithful, 1 Corinthians 4:2 should seem to have proved their fidelity by learning as an important lesson to speak what is false when this is expedient for the truth's sake, although the word fidelity itself, in the Latin tongue, is said to signify originally a real correspondence between what is said and what is done. Now, where that which is spoken is actually done, there is assuredly no room for falsehood. Paul therefore, as a faithful steward doubtless is to be regarded as approving his fidelity in his writings; for he was a steward of truth, not of falsehood. Therefore he wrote the truth when he wrote that he had seen Peter walking not uprightly, according to the truth of the gospel, and that he had withstood him to the face because he was compelling the Gentiles to live as the Jews did. And Peter himself received, with the holy and loving humility which became him, the rebuke which Paul, in the interests of truth, and with the boldness of love, administered. Therein Peter left to those that came after him an example, that, if at any time they deviated from the right path, they should not think it beneath them to accept correction from those who were their juniors — an example more rare, and requiring greater piety, than that which Paul's conduct on the same occasion left us, that those who are younger should have courage even to withstand their seniors if the defense of evangelical truth required it, yet in such a way as to preserve unbroken brotherly love. For while it is better for one to succeed in perfectly keeping the right path, it is a thing much more worthy of admiration and praise to receive admonition meekly, than to admonish a transgressor boldly. On that occasion, therefore, Paul was to be praised for upright courage, Peter was to be praised for holy humility; and so far as my judgment enables me to form an opinion, this ought rather to have been asserted in answer to the calumnies of Porphyry, than further occasion given to him for finding fault, by putting it in his power to bring against Christians this much more damaging accusation, that either in writing their letters or in complying with the ordinances of God they practised deceit. Chapter 3 23. You call upon me to bring forward the name of even one whose opinion I have followed in this matter, and at the same time you have quoted the names of many who have held before you the opinion which you defend. You also say that if I censure you for an error in this, you beg to be allowed to remain in error in company with such great men. I have not read their writings; but although they are only six or seven in all, you have yourself impugned the authority of four of them. For as to the Laodicean author, whose name you do not give, you say that he has lately forsaken the Church; Alexander you describe as a heretic of old standing; and as to Origen and Didymus, I read in some of your more recent works, censure passed on their opinions, and that in no measured terms, nor in regard to insignificant questions, although formerly you gave Origen marvellous praise. I suppose, therefore, that you would not even yourself be contented to be in error with these men; although the language which I refer to is equivalent to an assertion that in this matter they have not erred. For who is there that would consent to be knowingly mistaken, with whatever company he might share his errors? Three of the seven therefore alone remain, Eusebius of Emesa, Theodorus of Heraclea, and John, whom you afterwards mention, who formerly presided as pontiff over the Church of Constantinople. 24. However, if you inquire or recall to memory the opinion of our Ambrose, and also of our Cyprian, on the point in question, you will perhaps find that I also have not been without some whose footsteps I follow in that which I have maintained. At the same time, as I have said already, it is to the canonical Scriptures alone that I am bound to yield such implicit subjection as to follow their teaching, without admitting the slightest suspicion that in them any mistake or any statement intended to mislead could find a place. Wherefore, when I look round for a third name that I may oppose three on my side to your three, I might indeed easily find one, I believe, if my reading had been extensive; but one occurs to me whose name is as good as all these others, nay, of greater authority — I mean the Apostle Paul himself. To him I betake myself; to himself I appeal from the verdict of all those commentators on his writings who advance an opinion different from mine. I interrogate him, and demand from himself to know whether he wrote what was true, or under some plea of expediency wrote what he knew to be false, when he wrote that he saw Peter not walking uprightly, according to the truth of the gospel, and withstood him to his face because by that dissimulation he was compelling the Gentiles to live after the manner of the Jews. And I hear him in reply proclaiming with a solemn oath in an earlier part of the epistle, where he began this narration, The things that I write unto you, behold, before God, I lie not. Galatians 1:20 25. Let those who think otherwise, however great their names, excuse my differing from them. The testimony of so great an apostle using, in his own writings, an oath as a confirmation of their truth, is of more weight with me than the opinion of any man, however learned, who is discussing the writings of another. Nor am I afraid lest men should say that, in vindicating Paul from the charge of pretending to conform to the errors of Jewish prejudice, I affirm him to have actually so conformed. For as, on the one hand, he was not guilty of pretending conformity to error when, with the liberty of an apostle, such as was suitable to that period of transition, he did, by practising those ancient holy ordinances, when it was necessary to declare their original excellence as appointed not by the wiles of Satan to deceive men, but by the wisdom of God for the purpose of typically foretelling things to come; so, on the other hand, he was not guilty of real conformity to the errors of Judaism, seeing that he not only knew, but also preached constantly and vehemently, that those were in error who thought that these ceremonies were to be imposed upon the Gentile converts, or were necessary to the justification of any who believed. 26. Moreover, as to my saying that to the Jews he became as a Jew, and to the Gentiles as a Gentile, not with the subtlety of intentional deceit, but with the compassion of pitying love, it seems to me that you have not sufficiently considered my meaning in the words; or rather, perhaps, I have not succeeded in making it plain. For I did not mean by this that I supposed him to have practised in either case a feigned conformity; but I said it because his conformity was sincere, not less in the things in which he became to the Jews as a Jew, than in those in which he became to the Gentiles as a Gentile — a parallel which you yourself suggested, and by which I thankfully acknowledge that you have materially assisted my argument. For when I had in my letter asked you to explain how it could be supposed that Paul's becoming to the Jews as a Jew involved the supposition that he must have acted deceitfully in conforming to the Jewish observances, seeing that no such deceptive conformity to heathen customs was involved in his becoming as a Gentile to the Gentiles; your answer was, that his becoming to the Gentiles as a Gentile meant no more than his receiving the uncircumcised, and permitting the free use of those meats which were pronounced unclean by Jewish law. If, then, when I ask whether in this also he practised dissimulation, such an idea is repudiated as palpably most absurd and false: it is an obvious inference, that in his performing those things in which he became as a Jew to the Jews, he was using a wise liberty, not yielding to a degrading compulsion, nor doing what would be still more unworthy of him, viz. stooping from integrity to fraud out of a regard to expediency. 27. For to believers, and to those who know the truth, as the apostle testifies (unless here too, perhaps, he is deceiving his readers), every creature of God is good, and nothing to be refused, if it be received with thanksgiving. 1 Timothy 4:4 Therefore to Paul himself, not only as a man, but as a steward eminently faithful, not only as knowing, but also as a teacher of the truth, every creature of God which is used for food was not feignedly but truly good. If, then, to the Gentiles he became as a Gentile, by holding and teaching the truth concerning meats and circumcision although he feigned no conformity to the rites and ceremonies of the Gentiles, why say that it was impossible for him to become as a Jew to the Jews, unless he practised dissimulation in performing the rites of their religion? Why did he maintain the true faithfulness of a steward towards the wild olive branch that was engrafted, and yet hold up a strange veil of dissimulation, on the plea of expediency, before those who were the natural and original branches of the olive tree? Why was it that, in becoming as a Gentile to the Gentiles, his teaching and his conduct are in harmony with his real sentiments; but that, in becoming as a Jew to the Jews, he shuts up one thing in his heart, and declares something wholly different in his words, deeds, and writings? But far be it from us to entertain such thoughts of him. To both Jews and Gentiles he owed charity out of a pure heart, and of a good conscience, and of faith unfeigned; 1 Timothy 1:5 and therefore he became all things to all men, that he might gain all, 1 Corinthians 9:19-22 not with the subtlety of a deceiver, but with the love of one filled with compassion; that is to say, not by pretending himself to do all the evil things which other men did, but by using the utmost pains to minister with all compassion the remedies required by the evils under which other men laboured, as if their case had been his own. 28. When, therefore, he did not refuse to practise some of these Old Testament observances, he was not led by his compassion for Jews to feign this conformity, but unquestionably was acting sincerely; and by this course of action declaring his respect for those things which in the former dispensation had been for a time enjoined by God, he distinguished between them and the impious rites of heathenism. At that time, moreover, not with the subtlety of a deceiver, but with the love of one moved by compassion, he became to the Jews as a Jew, when, seeing them to be in error, which either made them unwilling to believe in Christ, or made them think that by these old sacrifices and ceremonial observances they could be cleansed from sin and made partakers of salvation, he desired so to deliver them from that error as if he saw not them, but himself, entangled in it; thus truly loving his neighbour as himself, and doing to others as he would have others do to him if he required their help — a duty to the statement of which our Lord added these words, This is the law and the prophets. Matthew 7:12 29. This compassionate affection Paul recommends in the same Epistle to the Galatians, saying: If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:2 See whether he has not said, Make yourself as he is, that you may gain him. Not, indeed, that one should commit or pretend to have committed the same fault as the one who has been overtaken, but that in the fault of that other he should consider what might happen to himself, and so compassionately render assistance to that other, as he would wish that other to do to him if the case were his; that is, not with the subtlety of a deceiver, but with the love of one filled with compassion. Thus, whatever the error or fault in which Jew or Gentile or any man was found by Paul, to all men he became all things — not by feigning what was not true, but by feeling, because the case might have been his own, the compassion of one who put himself in the other's place — that he might gain all. Chapter 4 30. I beseech you to look, if you please, for a little into your own heart — I mean, into your own heart as it stands affected towards myself — and recall, or if you have it in writing beside you, read again, your own words in that letter (only too brief) which you sent to me by Cyprian our brother, now my colleague. Read with what sincere brotherly and loving earnestness you have added to a serious complaint of what I had done to you these words: In this friendship is wounded, and the laws of brotherly union are set at nought. Let not the world see us quarrelling like children, and giving material for angry contention between those who may become our respective supporters or adversaries. These words I perceive to be spoken by you from the heart, and from a heart kindly seeking to give me good advice. Then you add, what would have been obvious to me even without your stating it: I write what I have now written, because I desire to cherish towards you pure and Christian love, and not to hide in my heart anything which does not agree with the utterance of my lips. O pious man, beloved by me, as God who sees my soul is witness, with a true heart I believe your statement; and just as I do not question the sincerity of the profession which you have thus made in a letter to me, so do I by all means believe the Apostle Paul when he makes the very same profession in his letter, addressed not to any one individual, but to Jews and Greeks, and all those Gentiles who were his children in the gospel, for whose spiritual birth he travailed, and after them to so many thousands of believers in Christ, for whose sake that letter has been preserved. I believe, I say, that he did not hide in his heart anything which did not agree with the utterance of his lips. 31. You have indeed yourself done towards me this very thing — becoming to me as I am —not with the subtlety of deception, but with the love of compassion, when you thought that it behooved you to take as much pains to prevent me from being left in a mistake, in which you believed me to be, as you would have wished another to take for your deliverance if the case had been your own. Wherefore, gratefully acknowledging this evidence of your goodwill towards me, I also claim that you also be not displeased with me, if, when anything in your treatises disquieted me, I acquainted you with my distress, desiring the same course to be followed by all towards me as I have followed towards you, that whatever they think worthy of censure in my writings, they would neither flatter me with deceitful commendation nor blame me before others for that of which they are silent towards myself; thereby, as it seems to me, more seriously wounding friendship and setting at nought the laws of brotherly union. For I would hesitate to give the name of Christian to those friendships in which the common proverb, Flattery makes friends, and truth makes enemies, is of more authority than the scriptural proverb, Faithful are the wounds of a friend, but the kisses of an enemy are deceitful. Proverbs 27:6 32. Wherefore let us rather do our utmost to set before our beloved friends, who most cordially wish us well in our labours, such an example that they may know that it is possible for the most intimate friends to differ so much in opinion, that the views of the one may be contradicted by the other without any diminution of their mutual affection, and without hatred being kindled by that truth which is due to genuine friendship, whether the contradiction be in itself in accordance with truth, or at least, whatever its intrinsic value is, be spoken from a sincere heart by one who is resolved not to hide in his heart anything which does not agree with the utterance of his lips. Let therefore our brethren, your friends, of whom you bear testimony that they are vessels of Christ, believe me when I say that it was wholly against my will that my letter came into the hands of many others before it reached your own, and that my heart is filled with no small sorrow for this mistake. How it happened would take long to tell, and this is now, if I am not mistaken, unnecessary; since, if my word is to be taken at all in regard to this, it suffices for me to say that it was not done by me with the sinister intention which is supposed by some, and that it was not by my wish, or arrangement, or consent, or design that this has taken place. If they do not believe this, which I affirm in the sight of God, I can do no more to satisfy them. Far be it, however, from me to believe that they made this suggestion to your Holiness with the malicious desire to kindle enmity between you and me, from which may God in His mercy defend us! Doubtless, without any intention of doing me wrong, they readily suspected me, as a man, to be capable of failings common to human nature. For it is right for me to believe this concerning them, if they be vessels of Christ appointed not to dishonour, but to honour, and made meet by God for every good work in His great house. 2 Timothy 2:20-21 If, however, this my solemn protestation come to their knowledge, and they still persist in the same opinion of my conduct, you will yourself see that in this they will do wrong. 33. As to my having written that I had never sent to Rome a book against you, I wrote this because, in the first place, I did not regard the name book as applicable to my letter, and therefore was under the impression that you had heard of something else entirely different from it; in the second place, I had not sent the letter in question to Rome, but to you; and in the third place, I did not consider it to be against you, because I knew that I had been prompted by the sincerity of friendship, which should give liberty for the exchange of suggestions and corrections between us. Leaving out of sight for a little while your friends of whom I have spoken, I implore yourself, by the grace whereby we have been redeemed, not to suppose that I have been guilty of artful flattery in anything which I have said in my letters concerning the good gifts which have been by the Lord's goodness bestowed on you. If, however, I have in anything wronged you, forgive me. As to that incident in the life of some forgotten bard, which, with perhaps more pedantry than good taste, I quoted from classic literature, I beg you not to carry the application of it to yourself further than my words warranted for I immediately added: I do not say this in order that you may recover the faculty of spiritual sight — far be it from me to say that you have lost it!— but that, having eyes both clear and quick in discernment, you may turn them to this matter. I thought a reference to that incident suitable exclusively in connection with the παλινῳδία, in which we ought all to imitate Stesichorus if we have written anything which it becomes our duty to correct in a writing of later date, and not at all in connection with the blindness of Stesichorus, which I neither ascribed to your mind, nor feared as likely to befall you. And again, I beseech you to correct boldly whatever you see needful to censure in my writings. For although, so far as the titles of honour which prevail in the Church are concerned, a bishop's rank is above that of a presbyter, nevertheless in many things Augustine is in inferior to Jerome; albeit correction is not to be refused nor despised, even when it comes from one who in all respects may be an inferior. Chapter 5 34. As to your translation, you have now convinced me of the benefits to be secured by your proposal to translate the Scriptures from the original Hebrew, in order that you may bring to light those things which have been either omitted or perverted by the Jews. But I beg you to be so good as state by what Jews this has been done, whether by those who before the Lord's advent translated the Old Testament— and if so, by what one or more of them — or by the Jews of later times, who may be supposed to have mutilated or corrupted the Greek manuscripts, in order to prevent themselves from being unable to answer the evidence given by these concerning the Christian faith. I cannot find any reason which should have prompted the earlier Jewish translators to such unfaithfulness. I beg of you, moreover, to send us your translation of the Septuagint, which I did not know that you had published. I am also longing to read that book of yours which you named De optimo genere interpretandi, and to know from it how to adjust the balance between the product of the translator's acquaintance with the original language, and the conjectures of those who are able commentators on the Scripture, who, notwithstanding their common loyalty to the one true faith, must often bring forward various opinions on account of the obscurity of many passages; although this difference of interpretation by no means involves departure from the unity of the faith; just as one commentator may himself give, in harmony with the faith which he holds, two different interpretations of the same passage, because the obscurity of the passage makes both equally admissible. 35. I desire, moreover, your translation of the Septuagint, in order that we may be delivered, so far as is possible, from the consequences of the notable incompetency of those who, whether qualified or not, have attempted a Latin translation; and in order that those who think that I look with jealousy on your useful labours, may at length, if it be possible, perceive that my only reason for objecting to the public reading of your translation from the Hebrew in our churches was, lest, bringing forward anything which was, as it were, new and opposed to the authority of the Septuagint version, we should trouble by serious cause of offense the flocks of Christ, whose ears and hearts have become accustomed to listen to that version to which the seal of approbation was given by the apostles themselves. Wherefore, as to that shrub in the book of Jonah, if in the Hebrew it is neither gourd nor ivy, but something else which stands erect, supported by its own stem without other props, I would prefer to call it gourd in all our Latin versions; for I do not think that the Seventy would have rendered it thus at random, had they not known that the plant was something like a gourd. 36. I think I have now given a sufficient answer (perhaps more than sufficient) to your three letters; of which I received two by Cyprian, and one by Firmus. In replying, send whatever you think likely to be of use in instructing me and others. And I shall take more care, as the Lord may help me, that any letter which I may write to you shall reach yourself before it falls into the hand of any other, by whom its contents may be published abroad; for I confess that I would not like any letter of yours to me to meet with the fate of which you justly complain as having befallen my letter to you. Let us, however, resolve to maintain between ourselves the liberty as well as the love of friends; so that in the letters which we exchange, neither of us shall be restrained from frankly stating to the other whatever seems to him open to correction, provided always that this be done in the spirit which does not, as inconsistent with brotherly love, displease God. If, however, you do not think that this can be done between us without endangering that brotherly love, let us not do it: for the love which I should like to see maintained between us is assuredly the greater love which would make this mutual freedom possible; but the smaller measure of it is better than none at all.

EPISTOLA 82 Scripta c. eodem tempore. Receptis ab Hieronymo superioribus Epistolis 72, 75 et 81, rescribit accuratius Augustinus de interpretatione loci Epistolae ad Galatas, confirmans quod Petrus merito veraciterque reprehensus fuerit a Paulo (n. 1-27). Caeterum deprecatur veniam, si dictis quibusdam incautioribus Hieronymi animum offenderit, excusans quod nulla sua culpa per multorum manus obambularit epistola, priusquam ad eum cui scripta erat, pervenit. (n. 28-33); explicat denique cur nolit in ecclesiis legi translationem ex Hebraeo ominans mutuam sinceram amicitiam (n. 34-36). DOMINO DILECTISSIMO, ET IN CHRISTI VISCERIBUS HONORANDO, SANCTO FRATRI ET COMPRESBYTERO HIERONYMO, AUGUSTINUS, IN DOMINO SALUTEM. De venia certior fieri vult A. 1. 1. Iam pridem tuae Caritati prolixam epistolam misi, respondens illi tuae quam per sanctum filium tuum Asterium, nunc iam non solum fratrem, verum etiam collegam meum, misisse te recolis. Quae utrum in manus tuas pervenire meruerit, adhuc nescio; nisi quod per fratrem sincerissimum Firmum scribis, si ille qui te primum gladio petiit, stilo repulsus est, ut sit humanitatis meae atque iustitiae accusantem reprehendere, non respondentem. Hoc solo tenuissimo indicio, utcumque conicio legisse te illam epistolam meam. In ea quippe deploravi tantam inter vos exstitisse discordiam, de quorum tanta amicitia, quaquaversum eam fama diffuderat, caritas fraterna gaudebat. Quod non feci reprehendendo Germanitatem tuam, cuius in ea re aliquam culpam me cognovisse non ausim dicere; sed dolendo humanam miseriam, cuius in amicitiis mutua caritate retinendis, quantalibet illa sit, incerta permansio est. Verum illud malueram tuis nosse rescriptis, utrum mihi veniam quam poposceram dederis: quod apertius mihi intimari cupio; quamvis hilarior quidam vultus litterarum tuarum, etiam hoc me impetrasse, significare videatur: si tamen post lectam illam missae sunt; quod in eis minime apparet. De Scriptura Sacra serio ac fraterne disserendum. 1. 2. Petis, vel potius fiducia charitatis iubes, ut in Scripturarum campo sine nostro invicem dolore ludamus. Equidem quantum ad me attinet, serio nos ista, quam ludo, agere mallem. Quod si hoc verbum tibi propter facilitatem ponere placuit; ego fateor, maius aliquid expeto a benignitate virium tuarum, prudentiaque tam docta, et otiosa, annosa, studiosa, ingeniosa diligentia; haec tibi non tantum donante, verum etiam dictante Spiritu sancto, ut in magnis et laboriosis quaestionibus, non tamquam ludentem in campo Scripturarum, sed in montibus anhelantem adiuves. Si autem propter hilaritatem quam esse inter carissimos disserentes decet, putasti dicendum esse, Ludamus: sive illud apertum et planum sit, unde colloquimur, sive arduum atque difficile, hoc ipsum edoce, obsecro te, quonam modo assequi valeamus: ut cum forte aliquid nos movet, quod nobis, et si non cautius attendentibus, certe tardius intellegentibus, non probatum est, et quid nobis videatur, contra conamur asserere, si hoc aliquanto securiore libertate dicamus, non incidamus in suspicionem puerilis iactantiae, quasi nostro nomini famam, viros illustres accusando, quaeramus: si autem aliquid asperum, refellendi necessitate, depromptum fuerit; quo tolerabile fiat, leniore circumfundamus eloquio, ne litum melle gladium stringere iudicemur. Nisi forte ille modus est, quo utrumque hoc vitium, vel vitii suspicionem caveamus, si cum doctiore amico sic disputemus, ut quidquid dixerit, necesse sit approbare, nec quaerendi saltem causa, liceat aliquantulum reluctari. Scripturam Sanctam errare non nosse 1. 3. Tum vero sine ullo timore offensionis tamquam in campo luditur; sed mirum si nobis non illuditur. Ego enim fateor Caritati tuae, solis eis Scripturarum libris qui iam canonici appellantur, didici hunc timorem honoremque deferre, ut nullum eorum auctorem scribendo aliquid errasse firmissime credam. Ac si aliquid in eis offendero Litteris, quod videatur contrarium veritati; nihil aliud, quam vel mendosum esse codicem, vel interpretem non assecutum esse quod dictum est, vel me minime intellexisse, non ambigam. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideo verum putem, quia ipsi ita senserunt; sed quia mihi vel per illos auctores canonicos, vel probabili ratione, quod a vero non abhorreat, persuadere potuerunt. Nec te, mi frater, sentire aliud existimo: prorsus, inquam, non te arbitror sic legi tuos libros velle, tamquam Prophetarum, vel Apostolorum; de quorum scriptis, quod omni errore careant, dubitare nefarium est. Absit hoc a pia humilitate et veraci de temetipso cogitatione; qua nisi esses praeditus, non utique diceres: "Utinam mereremur complexus tuos, et collatione mutua vel doceremus aliqua, vel disceremus". Paulum veraciter scripsisse. 2. 4. Quod si teipsum, consideratione vitae ac morum tuorum, non simulate nec fallaciter dixisse credo; quanto magis aequum est me credere; apostolum Paulum non aliud sensisse quam scripserit, ubi ait de Petro et Barnaba: Cum viderem quia non recte ingrediuntur ad veritatem Evangelii, dixi Petro coram omnibus: Si tu, cum sis Iudaeus, gentiliter et non iudaice vivis, quomodo Gentes cogis iudaizare 1? De quo enim certus sim quod me scribendo vel loquendo non fallat, si fallebat Apostolus filios suos, quos iterum parturiebat, donec in eis Christus, id est veritas, formaretur 2? Quibus cum praemisisset dicens. Quae autem scribo vobis, ecce coram Deo, quia non mentior 3: non tamen veraciter scribebat, sed nescio qua dispensatoria simulatione fallebat, vidisse se Petrum et Barnabam non recte ad Evangelii veritatem ingredientes, ac Petro in faciem restitisse, non ob aliud nisi quod Gentes cogeret iudaizare 4! Scripturam Sanctam semper veracem esse. 2. 5. At enim satius est credere, apostolum Paulum aliquid non vere scripsisse, quam apostolum Petrum non recte aliquid egisse. Hoc si ita est, dicamus, quod absit, satius esse credere mentiri Evangelium, quam negatum esse a Petro Christum 5; et mentiri Regnorum librum, quam tantum prophetam, a Domino Deo tam excellenter electum, et in concupiscenda atque abducenda uxore aliena commisisse adulterium, et in marito eius necando tam horrendum homicidium 6. Imo vero sanctam Scripturam, in summo et coelesti auctoritatis culmine collocatam, de veritate eius certus ac securus legam, et in ea homines vel approbatos, vel emendatos, vel damnatos veraciter discam, potiusquam, facta humana dum in quibusdam laudabilis excellentiae personis aliquando credere timeo reprehendenda, ipsa divina eloquia mihi sint ubique suspecta. Manichaeorum de codicum sacrorum corruptoribus calumnia. 2. 6. Manichaei plurima divinarum Scripturarum, quibus eorum nefarius error clarissima sententiarum perspicuitate convincitur, quia in alium sensum detorquere non possunt, falsa esse contendunt; ita tamen, ut eamdem falsitatem non scribentibus Apostolis tribuant, sed nescio quibus codicum corruptoribus. Quod tamen quia nec pluribus sive antiquioribus exemplaribus, nec praecedentis linguae auctoritate, unde latini libri interpretati sunt, probare aliquando potuerunt, notissima omnibus veritate superati confusique discedunt. Itane non intellegit prudentia sancta tua, quanta malitiae illorum patescat occasio, si non ab aliis apostolicas Litteras esse falsatas, sed ipsos Apostolos falsa scripsisse, dicamus? Merito Petrum a Paulo reprehensum. 2. 7. Non est, inquis, credibile, hoc in Petro Paulum, quod ipse Paulus fecerat, arguisse. Non nunc inquiro quid fecerit; quid scripserit quaero: hoc ad quaestionem quam suscepi, maxime pertinet; ut veritas divinarum Scripturarum, ad nostram fidem aedificandam memoriae commendata, non a quibuslibet, sed ab ipsis Apostolis, ac per hoc in canonicum auctoritatis culmen recepta, ex omni parte verax atque indubitanda persistat. Nam si hoc fecit Petrus quod facere debuit, mentitus est Paulus, quod eum viderit non recte ingredientem ad veritatem Evangelii. Quisquis enim hoc facit quod facere debet, recte utique facit. Et ideo falsum de illo dicit, qui dicit eum non recte fecisse quod eum novit facere debuisse. Si autem verum scripsit Paulus, verum est quod Petrus non recte tunc ingrediebatur ad veritatem Evangelii. Id ergo faciebat quod facere non debebat; et si tale aliquid Paulus ipse iam fecerat, correctum potius etiam ipsum credam coapostoli sui correctionem non potuisse neglegere, quam mendaciter aliquid in sua Epistola posuisse; et in Epistola qualibet: quanto magis in illa, in qua praelocutus ait: Quae autem scribo vobis, ecce coram Deo quia non mentior 7? Cur Paulus quosdam Iudaeorum ritus observaverit. 2. 8. Ego quidem illud Petrum sic egisse credo, ut Gentes cogeret iudaizare. Hoc enim lego scripsisse Paulum, quem mentitum esse non credo. Et ideo non recte agebat hoc Petrus. Erat enim contra Evangelii veritatem, ut putarent qui credebant in Christum, sine illis veteribus sacramentis salvos se esse non posse. Hoc enim contendebant Antiochiae, qui ex circumcisione crediderant: contra quos Paulus perseveranter acriterque confligit. Ipsum vero Paulum non ad hoc id egisse, quod vel Timotheum circumcidit 8, vel Cenchreis votum persolvit 9, vel Ierosolymis a Iacobo admonitus, cum eis qui noverant, legitima illa celebranda suscepit 10, ut putari videretur, per ea sacramenta etiam christianam salutem dari; sed ne illa quae prioribus, ut congruebat, temporibus in umbris rerum futurarum 11 Deus fieri iusserat, tamquam idololatriam Gentilium damnare crederetur. Hoc est enim quod illi Iacobus ait, auditum de illo esse quod discissionem doceat a Moyse 12. Quod utique nefas est, ut credentes in Christum discindantur a propheta Christi, tamquam eius doctrinam detestantes atque damnantes; de quo ipse Christus dicit: Si crederetis Moysi, crederetis et mihi; de me enim ille scripsit 13. Christi gratia Legis ritibus praefigurata. 2. 9. Attende enim, obsecro, ipsa verba Iacobi: Vides, inquit, frater, quot millia sunt in Iudaea, qui crediderunt in Christum; et hi omnes aemulatores sunt Legis. Audierunt autem de te quia discissionem doces a Moyse eorum, qui per gentes sunt, Iudaeorum; dicens non debere circumcidere eos filios suos, neque secundum consuetudinem ingredi. Quid ergo est? Utique oportet convenire multitudinem; audierunt enim te supervenisse. Hoc ergo fac, quod tibi dicimus. Sunt nobis viri quatuor votum habentes super se; his assumptis, sanctificate cum ipsis, et impende in eos ut radant capita; et scient omnes quia quae de te audierunt falsa sunt, sed sequeris et ipse custodiens legem. De Gentibus autem qui crediderunt, nos mandavimus, iudicantes nihil eiusmodi servare illos, nisi ut se observent ab idolis immolato, et a sanguine, et a fornicatione 14. Non opinor, obscurum est, et Iacobum hoc ideo monuisse, ut scirent falsa esse quae de illo audierant hi, qui cum in Christum ex Iudaeis credidissent, tamen aemulatores erant Legis, ne per doctrinam Christi velut sacrilega, nec Deo mandante conscripta damnari putarentur quae per Moysen patribus fuerant ministrata. Hoc enim de Paulo iactaverant, non illi qui intellegebant quo animo a Iudaeis fidelibus observari tunc ista deberent, propter commendandam scilicet auctoritatem divinam et sacramentorum illorum propheticam sanctitatem, non propter adipiscendam salutem, quae iam in Christo revelabatur, et per Baptismi sacramentum ministrabatur; sed illi hoc de Paulo sparserant, qui sic ea volebant observari, tamquam sine his in Evangelio salus credentibus esse non posset. Ipsum enim senserant vehementissimum gratiae praedicatorem et intentioni eorum maxime adversum, docentem non per illa hominem iustificari, sed per gratiam Iesu Christi, cuius praenuntiandae causa illae umbrae in Lege mandatae sunt. Et ideo illi invidiam et persecutionem molientes concitare, tamquam inimicum Legis mandatorumque divinorum criminabantur: cuius falsae criminationis invidiam congruentius devitare non posset, quam ut ea ipse celebraret quae damnare tamquam sacrilega putabatur, atque ita ostenderet, nec Iudaeos tunc ab eis tamquam a nefariis prohibendos, nec Gentiles ad ea tamquam ad necessaria compellendos. Petri inconstans agendi ratio. 2. 10. Nam si revera sic ea reprobaret, quemadmodum de illo auditum erat, et ideo celebranda susciperet, ut actione simulata suam posset occultare sententiam, non ei diceret Iacobus: Et scient omnes; sed diceret, Et putabunt omnes, quoniam quae de te audierunt, falsa sunt 15: praesertim quia in ipsis Ierosolymis Apostoli iam decreverant, ne quisquam Gentes cogeret iudaizare 16; non autem decreverant, ne quisquam tunc Iudaeos iudaizare prohiberet, quamvis etiam ipsos iam doctrina christiana non cogeret. Proinde si post Apostolorum decretum Petrus habuit illam in Antiochia simulationem, qua Gentes cogeret iudaizare, quod iam nec ipse cogebatur, quamvis propter commendanda eloquia Dei quae Iudaeis sunt credita 17, non prohibebatur; quid mirum, si constringebat eum Paulus libere asserere, quod cum caeteris Apostolis se Ierosolymis decrevisse meminerat? Petri simulatio reprehensa quia maxime noxia. 2. 11. Si autem hoc, quod magis arbitror, ante illud Ierosolymitanum concilium Petrus fecit; nec sic mirum est, quod eum volebat Paulus non timide obtegere, sed fidenter asserere quod eum pariter sentire iam noverat: sive quod cum eo contulerat Evangelium; sive quod in Cornelii centurionis vocatione, etiam divinitus eum de hac re admonitum acceperat; sive quod antequam illi, quod timuerat, venissent Antiochiam, cum gentibus eum convesci viderat. Neque enim negamus in hac sententia fuisse iam Petrum, in qua et Paulus fuit. Non itaque tunc eum quid in ea re verum esse docebat: sed eius simulationem, qua Gentes iudaizare cogebantur, arguebat; non ob aliud, nisi quia sic illa omnia simulatoria gerebantur, tamquam verum esset quod illi dicebant, qui sine circumcisione praeputii atque aliis observationibus quae erant umbrae futurorum 18, putabant credentes salvos esse non posse. Cur Timotheus non autem Titus circumcisus 2. 12. Ergo et Timotheum circumcidit propterea, ne Iudaeis, et maxime cognationi eius maternae sic viderentur qui ex Gentibus in Christum crediderant, detestari circumcisionem, sicut idololatria detestanda est; cum illam Deus fieri praeceperit, hanc satanas persuaserit. Et Titum propterea non circumcidit, ne occasionem daret eis qui sine illa circumcisione dicebant credentes salvos esse non posse, et ad deceptionem Gentium hoc etiam Paulum sentire iactarent. Quod ipse satis significat, ubi ait: Sed neque Titus qui mecum erat, cum esset Graecus, compulsus est circumcidi: propter subintroductos autem falsos fratres, qui subintroierant perscrutari libertatem nostram, ut nos in servitutem redigerent, quibus nec ad horam cessimus subiectione, ut veritas Evangelii permaneat ad vos 19. Hic apparet quid eos captare intellexerit, ut non faceret quod in Timotheo fecerat, et quod ea libertate facere poterat, qua ostenderet illa sacramenta nec tamquam necessaria debere appeti, nec tamquam sacrilega debere damnari. Apostoli forensibus advocatis minime comparandi quoad veritatem. 2. 13. Sed cavendum est videlicet in hac disputatione, ne, sicut philosophi, quaedam facta hominum media dicamus inter recte factum et peccatum, quae neque in recte factis, neque in peccatis numerentur; et urgeamur eo quod observare Legis cerimonias non potest esse indifferens, sed aut bonum, aut malum: ut, si bonum dixerimus, eas nos quoque observare cogamur; si autem malum, non vere, sed simulate ab Apostolis observatas esse credamus. Ego vero Apostolis non tam exemplum philosophorum timeo, quando et illi in sua disputatione veri aliquid dicunt, quam forensium advocatorum, quando in alienarum causarum actione mentiuntur. Quorum similitudo si in ipsa expositione Epistolae ad Galatas ad confirmandam simulationem Petri et Pauli putata est decenter induci; quid ego apud te timeam nomen philosophorum, qui non propterea vani sunt, quia omnia falsa dicunt; sed quia et falsis plerisque confidunt, et ubi vera inveniuntur dicere, a Christi gratia, qui est ipsa veritas, alieni sunt? Legis ritus cur nec boni nec mali putentur. 2. 14. Cur autem non dicam praecepta illa veterum sacramentorum nec bona esse, quia non eis homines iustificantur; umbrae enim sunt praenuntiantes gratiam, qua iustificamur; nec tamen mala, quia divinitus praecepta sunt, tempori personisque congruentia: cum me adiuvet etiam prophetica sententia, qua dicit Deus se illi populo dedisse praecepta non bona 20? Forte enim propterea non dixit mala, sed tantum non bona, id est non talia ut illis homines boni fiant, aut sine illis boni non fiant. Vellem me doceret benigna Sinceritas tua, utrum simulate quisquam sanctus orientalis, cum Romam venerit, ieiunet sabbato, excepto illo die paschalis vigiliae: quod si malum esse dixerimus; non solum Romanam Ecclesiam, sed etiam multa ei vicina, et aliquanto remotiora damnabimus, ubi mos idem tenetur et manet. Si autem non ieiunare sabbato malum putaverimus; tot ecclesias Orientis, et multo maiorem orbis christiani partem qua temeritate criminabimur? Placetne tibi, ut medium quiddam esse dicamus, quod tamen acceptabile sit ei qui hoc non simulate, sed congruenti societate atque observantia fecerit? Et tamen nihil inde legimus in canonicis Libris praeceptum esse Christianis. Quanto magis illud malum dicere non audeo, quod Deum praecepisse ipsa christiana fide negare non possum, qua didici non eo me iustificari, sed gratia Dei per Iesum Christum Dominum nostrum? Illos ritus fuisse umbras futurorum sacramentorum. 2. 15. Dico ergo circumcisionem praeputii et caetera huiusmodi, priori populo per Testamentum quod Vetus dicitur, divinitus data ad significationem futurorum quae per Christum oportebat impleri: quibus advenientibus, remansisse illa Christianis legenda tantum, ad intellegentiam praemissae prophetiae; non autem necessario facienda, quasi adhuc exspectandum esset, ut veniret fidei revelatio quae his significabatur esse ventura. Sed quamvis Gentibus imponenda non essent, non tamen sic debuisse auferri a consuetudine Iudaeorum, tamquam detestanda atque damnanda. Sensim proinde atque paulatim fervente sana praedicatione gratiae Christi, qua sola nossent credentes se iustificari, salvosque fieri, non illis umbris rerum antea futurarum, tunc iam venientium atque praesentium, ut in illorum Iudaeorum vocatione, quos praesentia carnis Domini, et apostolica tempora sic invenerant, omnis illa actio consumeretur umbrarum: hoc eis suffecisse ad commendationem, ut non tamquam detestanda, et similis idololatriae vitaretur; ultra vero non haberet progressum, ne putaretur necessaria tamquam vel ab illa salus esset, vel sine illa esse non posset. Quod putaverunt haeretici, qui dum volunt et Iudaei esse et Christiani, nec Iudaei nec Christiani esse potuerunt. Quorum sententiam mihi cavendam, quamvis in ea numquam fuerim, tamen benevolentissime admonere dignatus es. In cuius sententiae non consensionem, sed simulationem Petrus timore inciderat, ut de illo Paulus verissime scriberet, quod eum vidisset non recte ingredientem ad veritatem Evangelii, eique verissime diceret, quod Gentes iudaizare cogebat. Quod Paulus utique non cogebat, ob hoc illa vetera veraciter, ubi opus esset, observans, ut damnanda non esse monstraret; praedicans tamen instanter non eis, sed revelata gratia fidei, fideles salvos fieri, ne ad ea quemquam velut necessaria suscipienda compelleret. Sic autem credo apostolum Paulum veraciter cuncta illa gessisse, nec tamen nunc quemquam factum ex Iudaeo Christianum, vel cogo, vel sino talia veraciter celebrare; sicut nec tu, cui videtur Paulus ea simulasse, cogis istum, vel sinis talia simulare. Vetera sacramenta novis adimpleta esse. 2. 16. An vis, ut etiam ego dicam, hanc esse summam quaestionis, imo sententiae tuae; ut post Evangelium Christi, bene faciant credentes Iudaei, si sacrificia offerant, quae obtulit Paulus; si filios circumcidant, si sabbatum observent, ut Paulus in Timotheo, et omnes observavere Iudaei, dummodo haec simulate ac fallaciter agant? Hoc si ita est; non iam in haeresim Ebionis, vel eorum quos vulgo Nazaraeos nuncupant, vel quamlibet aliam veterem, sed nescio in quam novam delabimur, quae sit eo perniciosior, quo non errore, sed proposito est ac voluntate fallaci. Quod si respondeas, ut te ab hac purges sententia, tunc Apostolos ista laudabiliter simulasse, ne scandalizarentur infirmi qui ex Iudaeis multi crediderant, et ea respuenda nondum intellegebant; nunc vero confirmata per tot gentes doctrina gratiae christianae, confirmata etiam per omnes Christi Ecclesias lectione Legis et Prophetarum, quo modo haec intellegenda, non observanda recitentur, quisquis ea simulando agere voluerit, insanire: cur mihi non licet dicere, apostolum Paulum, et alios rectae fidei Christianos, tunc illa vetera sacramenta paululum observando veraciter commendare debuisse, ne putarentur illae propheticae significationis observationes a piissimis patribus custoditae, tamquam sacrilegia diabolica a posteris detestandae? Iam enim cum venisset fides quae prius illis observationibus praenuntiata, post mortem et resurrectionem Domini revelata est, amiserant tamquam vitam officii sui. Verumtamen sicut defuncta corpora, necessariorum officiis deducenda erant quodammodo ad sepulturam, nec simulate, sed religiose; non autem deserenda continuo, vel inimicorum obtrectationibus tamquam canum morsibus proicienda. Proinde nunc quisquis Christianorum, quamvis sit ex Iudaeis, similiter ea celebrare voluerit, tamquam sopitos cineres eruens, non erit pius deductor vel baiulus corporis, sed impius sepulturae violator. Idem longe antea senserat A. contra Faustum scribens. 2. 17. Fateor sane, in eo quod epistola continet mea, quod ideo sacramenta Iudaeorum Paulus celebranda susceperat, cum iam Christi esset apostolus, ut doceret non esse perniciosa his qui ea vellent, sicut a parentibus per Legem acceperant, custodire, minus me posuisse: Illo dumtaxat tempore, quo primum fidei gratia revelata est: tunc enim hoc non erat perniciosum. Progressu vero temporis illae observationes ab omnibus Christianis desererentur; ne, si tunc fieret, non discerneretur quod Deus populo suo per Moysen praecepit, ab eo quod in templis daemoniorum spiritus immundus instituit. Proinde potius culpanda est neglegentia mea, quia hoc non addidi, quam obiurgatio tua. Verumtamen longe antequam litteras tuas accepissem, scribens contra Faustum manichaeum quomodo eumdem locum, quamvis breviter explicaverim, et hoc illic non praetermiserim, et legere poterit, si non dedignetur, Benignitas tua, et a carissimis nostris, per quos nunc haec scripta misi, quomodo volueris tibi fides fiet, illud me ante dictasse: mihique de animo meo crede, quod coram Deo loquens, iure charitatis exposco, numquam mihi visum fuisse, etiam nunc Christianos ex Iudaeis factos, sacramenta illa vetera quolibet affectu, quolibet animo celebrare debere, aut eis ullo modo licere; cum illud de Paulo semper ita senserim, ex quo illius mihi Litterae innotuerunt: sicut nec tibi videtur, hoc tempore cuiquam esse simulanda ista, cum hoc fecisse Apostolos credas. Ante Christum approbandae, postea vero detestandae Iudaicae caeremoniae. 2. 18. Proinde sicut tu e contrario loqueris, et licet reclamante, sicut scribis, mundo, libera voce pronuntias, cerimonias Iudaeorum et perniciosas esse et mortiferas Christianis, et quicumque eas observaverit, sive ex Iudaeis, sive ex Gentibus, eum in barathrum diaboli devolutum; ita ego hanc vocem tuam omnino confirmo, et addo: Quicumque eas observaverit, sive ex Iudaeis, sive ex Gentibus, non solum veraciter, verum etiam simulate, eum in barathrum diaboli devolutum. Quid quaeris amplius? Sed sicut tu simulationem Apostolorum ab huius temporis ratione secernis: ita ego Pauli apostoli veracem tunc in his omnibus conversationem ab huius temporis, quamvis minime simulata, caerimoniarum Iudaicarum observatione secerno; quoniam tunc fuit approbanda, nunc detestanda. Ita quamvis legerimus: Lex et Prophetae usque ad Ioannem Baptistam 21; et quia propterea quaerebant Iudaei Christum interficere, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, aequalem se faciens Deo 22; et quia gratiam pro gratia accepimus 23; et quoniam Lex per Moysen data est, Gratia autem et veritas per Iesum Christum facta est 24; et per Ieremiam promissum est, daturum Deum Testamentum novum domui Iuda, non secundum Testamentum quod disposuit patribus eorum 25: non tamen arbitror ipsum Dominum fallaciter a parentibus circumcisum. Aut si hoc propter aetatem minime prohibebat; nec illud arbitror eum dixisse fallaciter leproso, quem certe non illa per Moysen praecepta observatio, sed ipse mandaverat: Vade et offer pro te sacrificium quod praecepit Moyses in testimonium illis 26. Nec fallaciter ascendit ad diem festum, usque adeo non causa ostentationis coram hominibus, ut non evidenter ascenderit, sed latenter 27. Idem aliis Scripturae Sacrae testimoniis probatur. 2. 19. At enim dixit idem apostolus: Ecce ego Paulus dico vobis quia si circumcidamini, Christus vobis nihil proderit 28. Decepit ergo Timotheum, et fecit ei nihil prodesse Christum. An quia hoc fallaciter factum est, ideo non obfuit? At ipse hoc non posuit, nec ait: Si circumcidamini veraciter, sicut nec fallaciter; sed sine ulla exceptione dixit: Si circumcidamini, Christus vobis nihil proderit. Sicut ergo tu vis hic locum dare sententiae tuae, ut velis subintellegi, nisi fallaciter; ita non impudenter flagito ut etiam nos illic intellegere sinas eis dictum: Si circumcidamini, qui propterea volebant circumcidi, quod aliter se putabant in Christo salvos esse non posse. Hoc ergo animo, hac voluntate, ista intentione quisquis tunc circumcidebatur, Christus ei nihil omnino proderat: Sicut alibi aperte dicit: Nam si per Legem iustitia, ergo Christus gratis mortuus est 29. Hoc declarat et quod ipse commemorasti: Evacuati estis a Christo qui in Lege iustificamini; a gratia excidistis 30. Illos itaque arguit, qui se iustificari in Lege credebant, non qui legitima illa in eius honorem, a quo mandata sunt, observabant, intellegentes et qua praenuntiandae veritatis ratione mandata sint, et quousque debeant perdurare. Unde est illud quod ait: Si spiritu ducimini, non adhuc estis sub Lege 31: unde, velut colligis, apparet qui sub Lege est non dispensative ut nostros putas voluisse maiores, sed vere, ut ego intellego, eum Spiritum sanctum non habere. Quomodo sit culpabile esse sub lege. 2. 20. Magna mihi videtur quaestio, quid sit esse sub Lege sic, quemadmodum Apostolus culpat. Neque enim hoc eum propter circumcisionem arbitror dicere, aut illa sacrificia quae tunc facta a patribus, nunc a Christianis non fiunt, et caetera huiusmodi: sed hoc ipsum etiam quod Lex dicit: Non concupisces 32, quod fatemur certe Christianos debere observare, atque evangelica maxime illustratione praedicari, Legem dicit esse sanctam, et mandatum sanctum, et iustum et bonum 33; deinde subiungit: Quod ergo bonum est, mihi factum est mors? Absit; sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem, ut fiat supra modum peccator aut peccatum, per mandatum 34. Quod autem hic dicit: Peccatum per mandatum fieri supra modum, hoc alibi ait: Lex subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit et gratia 35. Et alibi, cum superius de dispensatione gratiae loqueretur, quod ipsa iustificet, velut interrogans ait: Quid ergo Lex? atque huic interrogationi continuo respondit: Praevaricationis gratia posita est, donec veniret semen cui promissum est 36. Hos ergo damnabiliter dicit esse sub Lege, quos reos facit Lex, non implentes Legem, dum non intellegendo gratiae beneficium ad facienda Dei praecepta, quasi de suis viribus superba elatione praesumunt. Plenitudo enim Legis caritas 37. Caritas vero Dei diffusa est in cordibus nostris, non per nos ipsos, sed per Spiritum sanctum qui datus est nobis 38. Sed huic rei quantum satis est explicandae, prolixior fortasse et sui proprii voluminis sermo debetur. Si ergo illud quod Lex ait: Non concupisces, si humana infirmitas gratia Dei adiuta non fuerit, sub se reum tenet, et praevaricatorem potius damnat, quam liberat peccatorem; quanto magis illa, quae significationis causa praecepta sunt, circumcisio, et caetera, quae revelatione gratiae latius innotescente necesse fuerat aboleri, iustificare neminem poterant? Non tamen ideo fuerant tamquam diabolica Gentium sacrilegia fugienda, etiam cum ipsa gratia iam coeperat revelari, quae umbris talibus fuerat praenuntiata; sed permittenda paululum, eis maxime qui ex illo populo, cui data sunt, venerant. Postea vero tamquam cum honore sepulta sunt, a Christianis omnibus irreparabiliter deserenda. Quid sibi velit dispensatio atque officiosum mendacium. 2. 21. Hoc autem, quod dicis: Non dispensative, ut nostri voluere maiores; quid sibi vult, oro te? Aut enim hoc est, quod ego appello officiosum mendacium, ut haec dispensatio sit officium velut honeste mentiendi: aut quid aliud sit, omnino non video, nisi forte, addito nomine dispensationis, fit ut mendacium non sit mendacium; quod si absurdum est, cur ergo non aperte dicis, officiosum mendacium defendendum? nisi forte nomen te movet, quia non tam usitatum est in ecclesiasticis libris vocabulum officii, quod Ambrosius noster non timuit, qui suos quosdam libros utilium praeceptionum plenos, de Officiis voluit appellare. An si officiose mentiatur quisque, culpandus est; si dispensative, approbandus? Rogo te, mentiatur ubi elegerit qui hoc putat: quia et in hoc magna quaestio est, sitne aliquando mentiri viri boni, imo viri christiani, qualibus dictum est: Sit in ore vestro, Est, est, Non, non, ut non sub iudicio decidatis 39; et qui cum fide audiunt: Perdes omnes qui loquuntur mendacium 40. Officiosi mendacii expertes esse Evangelii dispensatores. 2. 22. Sed haec, ut dixi, et alia et magna quaestio est; eligat quod voluerit, qui hoc existimat, ubi mentiatur; dum tamen a scribentibus auctoribus sanctarum Scripturarum, et maxime canonicarum, inconcusse credatur, et defendatur omnino abesse mendacium; ne dispensatores Christi, de quibus dictum est: Hic iam quaeritur inter dispensatores, ut fidelis quis inveniatur 41, tamquam magnum aliquid sibi fideliter didicisse videantur, pro veritatis dispensatione mentiri, cum ipsa fides in latino sermone ab eo dicatur appellata, quia fit quod dicitur. Ubi autem fit quod dicitur, mentiendi utique non est locus. Fidelis igitur dispensator apostolus Paulus procul dubio nobis exhibet in scribendo fidem; quia veritatis dispensator erat, non falsitatis. Ac per hoc verum scripsit, vidisse se Petrum non recte ingredientem ad veritatem Evangelii eique in faciem restitisse, quod Gentes cogeret iudaizare 42. Ipse vero Petrus, quod a Paulo fiebat utiliter libertate charitatis, sanctae ac benignae pietate humilitatis accepit: atque ita rarius et sanctius exemplum posteris praebuit, quo non dedignarentur, sicubi forte recti tramitem reliquissent, etiam a posterioribus corrigi; quam Paulus, quo confidenter auderent etiam minores maioribus pro defendenda evangelica veritate, salva fraterna caritate resistere. Nam cum satius sit a tenendo itinere, in nullo quam in aliquo declinare, multo est tamen mirabilius et laudabilius, libenter accipere corrigentem, quam audacter corrigere deviantem. Est laus itaque iustae libertatis in Paulo, et sanctae humilitatis in Petro: quae, quantum mihi pro modulo meo videtur, magis fuerat adversus calumniantem Porphyrium defendenda, quam ut ei daretur obtrectandi maior occasio; qua multo mordacius criminaretur Christianos fallaciter vel suas litteras scribere, vel Dei sui sacramenta portare. Quos auctores secutus sit Hieronymus. 3. 23. Flagitas a me ut aliquem saltem unum ostendam, cuius in hac re sententiam sim secutus, cum tu tam plures nominatim commemoraveris, qui te in eo quod adstruis praecesserunt; petens ut in eo, si te reprehendo errantem, patiar te errare cum talibus, quorum ego, fateor, neminem legi: sed cum sint ferme sex, vel septem, horum quatuor auctoritatem tu quoque infringis. Nam Laodicenum, cuius nomen taces, de Ecclesia dicis nuper egressum; Alexandrum autem veterem haereticum; Origenem vero ac Didymum reprehensos abs te lego in recentioribus opusculis tuis, et non mediocriter, nec de mediocribus quaestionibus, quamvis Origenem mirabiliter ante laudaveris. Cum iis ergo errare puto quia nec te ipse patieris; quamvis hoc perinde dicatur, ac si in hac sententia non erraverint. Nam quis est qui se velit cum quolibet errare? Tres igitur restant, Eusebius Emisenus, Theodorus Heracleotes, et quem paulo post commemoras Ioannes qui dudum in pontificali gradu Constantinopolitanam rexit ecclesiam. Quos auctores adhibuerit A. 3. 24. Porro, si quaeras vel recolas quid hinc senserit noster Ambrosius, quid noster itidem Cyprianus; invenies fortasse nec nobis defuisse, quos in eo quod asserimus sequeremur. Quamquam, sicut paulo ante dixi, tantummodo Scripturis canonicis hanc ingenuam debeam servitutem, qua eas solas ita sequar, ut conscriptores earum nihil in eis omnino errasse, nihil fallaciter posuisse non dubitem. Proinde, cum quaero tertium, ut tres etiam ego tribus opponam, possem quidem, ut arbitror, facile reperire, si multa legissem; verumtamen ipse mihi pro his omnibus, imo supra hos omnes apostolus Paulus occurrit. Ad ipsum confugio: ad ipsum ab omnibus, qui aliud sentiunt, litterarum eius tractatoribus provoco; ipsum interrogans interpello et requiro in eo quod scripsit ad Galatas 43, vidisse se Petrum non recte ingredientem ad veritatem Evangelii, eique in faciem propterea restitisse, quod illa simulatione Gentes iudaizare cogebat, utrum verum scripserit, an forte nescio qua dispensativa falsitate mentitus sit. Et audio eum paulo superius in eiusdem narrationis exordio religiosa voce mihi clamantem: Quae autem scribo vobis, ecce coram Deo, quia non mentior 44. Magis quam cuiquam A. credit Paulo. 3. 25. Dent veniam quilibet aliud opinantes; ego magis credo tanto apostolo in suis, et pro suis Litteris iuranti, quam cuiquam doctissimo de alienis litteris disputanti. Nec dici timeo, me sic Paulum defendere, quod non simularit errorem Iudaeorum, sed vere fuerit in errore. Quoniam neque simulabat errorem, qui libertate apostolica, sicut illi tempori congruebat, vetera illa sacramenta, ubi opus erat, agendo commendabat ea, non satanae versutia decipiendis hominibus, sed Dei providentia praenuntiandis rebus futuris prophetice constituta: nec vere fuerat in errore Iudaeorum, qui non solum noverat, sed etiam instanter et acriter praedicabat eos errare, qui putabant Gentibus imponenda, vel iustificationi quorumcumque fidelium necessaria. Prudens Pauli libertas. 3. 26. Quod autem dixi eum factum Iudaeis tamquam Iudaeum et tamquam gentilem Gentilibus, non mentientis astu, sed compatientis affectu: quemadmodum dixerim parum mihi visus es attendisse; imo ego fortasse non satis hoc explanare potuerim. Neque enim hoc ideo dixi, quod misericorditer illa simulaverit; sed quia sic non ea simulavit quae faciebat similia Iudaeis, quemadmodum nec illa quae faciebat similia Gentibus, quae tu quoque commemorasti; atque in eo me, quod non ingrate fateor, adiuvisti. Cum enim abs te quaesissem in epistola mea, quomodo putetur ideo factus Iudaeis tamquam Iudaeus, quia fallaciter suscepit sacramenta Iudaeorum, cum et Gentibus tamquam gentilis factus sit, nec tamen suscepit fallaciter sacrificia Gentium; tu respondisti, in eo factum Gentibus tamquam gentilem, quod praeputium receperit, quod indifferenter permiserit vesci cibis quos damnant Iudaei: ubi ego quaero utrum et hoc simulate fecerit: quod si absurdissimum atque falsissimum est; sic ergo et illa in quibus Iudaeorum consuetudini congruebat libertate prudenti, non necessitate servili, aut quod est indignius, dispensatione fallaci potius quam fideli. Compatienti affectu Paulus se gessit. 3. 27. Fidelibus enim, et iis qui cognoverunt veritatem, sicut ipse testatur, nisi forte et hic fallit, omnis creatura Dei bona est, et nihil abiciendum quod cum gratiarum actione accipitur 45. Ergo et ipsi Paulo non solum viro, verum etiam dispensatori maxime fideli, non solum cognitori, verum etiam doctori veritatis, omnis utique in cibis creatura Dei non simulate, sed vere bona erat. Cur igitur nihil simulate suscipiendo sacrorum cerimoniarumque Gentilium, sed de cibis et praeputio verum sentiendo ac docendo, tamen tamquam gentilis factus est Gentibus, et non potuit fieri tamquam Iudaeus Iudaeis, nisi fallaciter suscipiendo sacramenta Iudaeorum? Cur oleastro inserto servavit dispensationis veracem fidem 46; et naturalibus ramis non extra, sed in arbore constitutis, nescio quod dispensatoriae simulationis velamen obtendit? Cur factus tamquam gentilis Gentibus, quod sentit docet, quod agit sentit; factus autem tamquam Iudaeus Iudaeis, aliud in pectore claudit, aliud promit in verbis, in factis, in scriptis? Sed absit hoc sapere. Utrisque enim debebat caritatem de corde puro et conscientia bona, et fide non ficta 47. Ac per hoc omnibus omnia factus est, ut omnes lucrifaceret 48, non mentientis astu, sed compatientis affectu; id est, non omnia mala hominum fallaciter agendo, sed aliorum omnium malis omnibus, tamquam si sua essent, misericordis medicinae diligentiam procurando. Veraci amore Paulus agebat. 3. 28. Cum itaque illa Testamenti Veteris sacramenta etiam sibi agenda minime recusabat, non misericorditer fallebat, sed omnino non fallens, atque hoc modo a Domino Deo illa usque ad certi temporis dispensationem iussa esse commendans, a sacrilegis sacris Gentium distinguebat. Tunc autem, non mentientis astu, sed compatientis affectu, Iudaeis tamquam Iudaeus fiebat, quando eos ab illo errore, quo vel in Christum credere nolebant, vel per vetera sacerdotia sua cerimoniarumque observationes, se a peccatis posse mundari, fierique salvos existimabant, sic liberare cupiebat, tamquam ipse illo errore teneretur; diligens utique proximum tamquam seipsum, et haec aliis faciens, quae sibi ab aliis fieri vellet, si hoc illi opus esset: quod cum Dominus monuisset, adiunxit: Haec est enim Lex et Prophetae 49. Pauli compatientis amor. 3. 29. Hunc compatientis affectum, in eadem Epistola ad Galatas praecipit, dicens: Si praeoccupatus fuerit homo in aliquo delicto; vos qui spiritales estis, instruite huiusmodi in spiritu lenitatis, intendens teipsum, ne et tu tenteris 50. Vide si non dixit: Fiere tamquam ille, ut illum lucrifacias. Non utique ut ipsum dilectum fallaciter ageret, aut se id habere simularet; sed ut in alterius delicto, quid etiam sibi accidere posset, attenderet, atque ita alteri, tamquam sibi ab altero vellet, misericorditer subveniret: hoc est non mentientis astu, sed compatientis affectu. Sic Iudaeo, sic gentili, sic cuilibet homini Paulus in errore vel peccato aliquo constituto, non simulando quod non erat, sed compatiendo, quia esse potuisset, tamquam qui se hominem cogitaret, omnibus omnia factus est, ut omnes lucrifaceret 51. Sincere A. diligitur a Hieronymo. 4. 30. Teipsum, si placet, obsecro te, paulisper intuere; teipsum, inquam, erga memetipsum, et recole, vel, si habes conscripta, relege verba tua in illa Epistola quam mihi per fratrem nostrum iam collegam meum Cyprianum, breviorem misisti, quam veraci, quam germano, quam pleno charitatis affectu, cum quaedam me in te commisisse expostulasses graviter, subiunxisti: In hoc laeditur amicitia, in hoc necessitudinis iura violantur, ne videamur certare pueriliter, et fautoribus invicem, vel detractoribus nostris tribuere materiam contendendi. Haec abs te verba non solum ex animo dicta sentio, verum etiam benigno animo ad consulendum mihi. Denique addis, quod etiamsi non adderes, appareret, et dicis: Haec scribo, quia pure et christiane diligere te cupio, nec quidquam in mea mente retinere, quod distet a labiis. O vir sancte, mihique, ut Deus videt animam meam, veraci, corde dilecte, hoc ipsum quod posuisti in litteris tuis, quod te mihi exhibuisse non dubito, hoc ipsum omnino apostolum Paulum credo exhibuisse in Litteris suis, non unicuilibet homini, sed Iudaeis, et Graecis, et omnibus Gentibus filiis suis, quos in Evangelio genuerat, et quos pariendos parturiebat 52; et deinde posterorum tot milibus fidelium Christianorum, propter quos illa memoriae mandabatur Epistola, ut nihil in sua mente retineret quod distaret a labiis. Amicitiae verae fundamenta. 4. 31. Certe factus es etiam tu, tamquam ego, non mentientis astu, sed compatientis affectu, cum cogitares tam me non relinquendum in ea culpa, in quam me prolapsum existimasti, quam nec te velles, si eo modo prolapsus esses. Unde agens gratias benevolae menti erga me tuae, simul posco, ut etiam mihi non succenseas, quod cum in opusculis tuis aliqua me moverent, motum meum intimavi tibi: hoc erga me ab omnibus servari volens, quod erga te ipse servavi, ut quidquid improbandum putant in scriptis meis, nec claudant subdolo pectore, nec ita reprehendant apud alios, ut taceant apud me; hinc potius existimans laedi amicitiam et necessitudinis iura violari. Nescio enim, utrum christianae amicitiae putandae sint, in quibus magis valet vulgare proverbium: Obsequium amicos, veritas odium parit 53, quam ecclesiasticum: Fideliora sunt vulnera amici, quam voluntaria oscula inimici 54. Quomodo epistola in aliorum manus inciderit. 4. 32. Proinde carissimos nostros, qui nostris laboribus sincerissime favent, hoc potius quanta possumus instantia doceamus, quo sciant fieri posse ut inter carissimos aliquid alterutro sermone contradicatur, nec tamen caritas ipsa minuatur, nec veritas odium pariat, quae debetur amicitiae; sive illud verum sit quod contradicitur, sive corde veraci qualecumque sit dicitur, non retinendo in mente quod distet a labiis. Credant itaque fratres nostri, familiares tui, quibus testimonium perhibes, quod sint vasa Christi, me invito factum, nec mediocrem de hac re dolorem inesse cordi meo, quod litterae meae prius in multorum manus venerunt, quam ad te, ad quem scriptae sunt, pervenire potuerunt. Quo autem modo id acciderit, et longum est narrare, et, nisi fallor, superfluum: cum sufficiat si quid mihi in hoc creditur, non eo factum animo quo putatur; nec omnino meae fuisse voluntatis aut dispositionis, aut consensionis, aut saltem cogitationis, ut fieret. Hoc si non credunt, quod teste Deo loquor, quid amplius faciam non habeo. Ego tamen absit ut eos credam haec tuae Sanctitati malevola mente suggerere ad excitandas inter nos inimicitias; quas misericordia Domini Dei nostri avertat a nobis; sed, sine ullo nocendi animo, facile de homine humana vitia suspicari. Hoc me enim de illis aequum est credere, si vasa sunt Christi, non in contumeliam, sed in honorem facta, et disposita in domo magna a Deo, in opus bonum 55. Quod si post hanc attestationem meam, si in notitiam eorum venerit, facere voluerint; quam non recte faciant, et tu vides. A. minime offendere voluit amicum. 4. 33. Quod sane scripseram, nullum me librum adversus te Romam misisse, ideo scripseram, quia et libri nomen ab illa epistola discernebam, unde omnino nescio quid aliud te audisse existimaveram; et Romam nec ipsam epistolam, sed tibi miseram; et adversus te non esse arbitrabar, quod sinceritate amicitiae sive ad admonendum, sive ad te vel me abs te corrigendum fecisse me noveram. Exceptis autem familiaribus tuis, teipsum obsecro per gratiam qua redempti sumus, ut quaecumque tua bona, quae tibi bonitate Domini concessa sunt, in litteris meis posui, non me existimes insidioso blandiloquio posuisse. Si quid autem in te peccavi, dimittas mihi. Nec illud quod de nescio cuius poetae facto ineptius fortasse quam litteratius a me commemoratum est, amplius quam dixi, ad te trahas: cum continuo subiecerim non hoc ideo me dixisse, ut oculos cordis reciperes, quos absit inquam ut amiseris; sed ut adverteres quos sanos ac vigiles haberes. Propter solam ergo , si aliquid scripserimus quod scripto posteriore destruere debeamus, imitandam, non propter Stesichori caecitatem, quam cordi tuo nec tribui, nec timui, attingendum illud existimavi; atque identidem rogo, ut me fidenter corrigas, ubi mihi hoc opus esse perspexeris. Quamquam enim secundum honorum vocabula quae iam Ecclesiae usus obtinuit, episcopatus presbyterio maior sit: tamen in multis rebus Augustinus Hieronymo minor est; licet etiam a minore quolibet non sit refugienda, vel dedignanda correctio. Rectae atque unius fidei interpretationes varias esse necesse. 5. 34. De interpretatione tua iam mihi persuasisti, qua utilitate Scripturas volueris transferre de Hebraeis, ut scilicet ea, quae a Iudaeis praetermissa, vel corrupta sunt, proferres in medium. Sed insinuare digneris peto, a quibus Iudaeis, utrum ab eis ipsis qui ante adventum Domini interpretati sunt; et si ita est, quibus vel quonam eorum: an ab istis posterius, qui propterea putari possunt aliqua de codicibus graecis vel subtraxisse, vel in eis corrupisse, ne illis testimoniis de christiana fide convincerentur. Illi autem anteriores cur hoc facere voluerint, non invenio. Deinde nobis mittas, obsecro, interpretationem tuam de Septuaginta, quam te edidisse nesciebam. Librum quoque tuum, cuius mentionem fecisti, de Optimo genere interpretandi, cupio legere, et adhuc nosse quomodo coaequanda sit in interprete peritia linguarum, coniecturis eorum qui Scripturas edisserendo pertractant; quos necesse est, etiamsi rectae atque unius fidei fuerint, varias parere in multorum locorum obscuritate sententias: quamvis nequaquam ipsa varietas ab eiusdem fidei unitate discordet; sicut etiam unus tractator, secundum eamdem fidem aliter atque aliter eumdem locum potest exponere, quia hoc eius obscuritas patitur. A. optat Hieronymi interpretationem de LXX. 5. 35. Ideo autem desidero interpretationem tuam de Septuaginta, ut et tanta latinorum interpretum, qui qualescumque hoc ausi sunt, quantum possumus imperitia careamus: et hi qui me invidere putant utilibus laboribus tuis, tandem aliquando, si fieri potest, intellegant, propterea me nolle tuam ex hebraeo interpretationem in ecclesiis legi, ne contra Septuaginta auctoritatem, tamquam novum aliquid proferentes, magno scandalo perturbemus plebes Christi, quarum aures et corda illam interpretationem audire consueverunt, quae etiam ab Apostolis approbata est. Unde et illud apud Ionam virgultum 56, si in hebraeo nec hedera est, nec cucurbita, sed nescio quid aliud, quod trunco suo nixum nullis sustentandum adminiculis erigatur; mallem iam in omnibus latinis cucurbitam legi. Non enim frustra hoc puto Septuaginta posuisse, nisi quia et huic simile sciebant. Germanam caritatem sinceram esse. 5. 36. Satis me, imo fortasse plus quam satis, tribus epistolis tuis, respondisse arbitror; quarum duas per Cyprianum accepi, unam per Firmum. Rescribe quod visum fuerit ad nos vel alios instruendos. Dabo autem operam diligentiorem, quantum me adiuvat Dominus, ut litterae quas ad te scribo, prius ad te perveniant quam ad quemquam, a quo latius dispergantur. Fateor enim, nec mihi hoc fieri velle de tuis ad me, quod de meis ad te factum iustissime expostulas. Tamen placeat nobis invicem non tantum caritas, verum etiam libertas amicitiae, ne apud me taceas, vel ego apud te, quod in nostris litteris vicissim nos movet, eo scilicet animo qui oculis Dei in fraterna dilectione non displicet. Quod si inter nos fieri posse sine ipsius dilectionis perniciosa offensione non putas; non fiat. Illa enim caritas quam tecum habere vellem, profecto maior est; sed melius haec minor quam nulla est.

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I sent your Charity a lengthy letter some time ago in reply to the one you recall sending through your holy son Asterius, who is now not only my brother but also my colleague. Whether that letter has managed to reach your hands, I do not yet know, except that through our most sincere brother Firmus you write that if the one who first attacked you with a sword has been repelled with a pen, then it befits my humanity and justice to reprove the accuser rather than the respondent. By this slender indication alone I gather that you have read my letter. In it I lamented the great discord that had arisen between you and Rufinus, whose great friendship, however far its fame had spread, was a joy to brotherly charity. I did not do this to reprove your Fraternity, of whose fault in this matter I would not dare say I had learned anything; but rather to grieve over human misery, in whose friendships, however great the mutual charity that binds them, the stability is always uncertain. But I would have preferred to learn from your reply whether you had granted the pardon I had requested.

You ask — or rather, with the confidence of charity, you command — that we should play in the field of Scripture without causing each other pain. For my own part, I would prefer that we conduct these matters seriously rather than in play. But if you chose that word for the sake of ease, I confess I seek something greater from the generosity of your powers and from your learning — a diligence so well-taught, leisured, seasoned, studious, and gifted, which the Holy Spirit not merely bestows but dictates to you — that in great and laborious questions you might help me not as one playing in the field of Scripture, but as one gasping on the mountains. But if you meant the word in the sense of the cheerfulness that ought to exist between dear friends discussing together, then teach me how we may achieve this: how, when something strikes us that we have not proved — something that seems unpersuasive to our slower understanding — and we attempt to assert what seems right to us, we may do so with somewhat bolder freedom without falling under the suspicion of boyish boastfulness, as though we sought fame for our name by accusing illustrious men. And if something rather sharp must be said in the necessity of refutation, let it be softened by gentler language around it, lest we seem to draw a sword coated in honey.

I confess to your Charity that I have learned to give this reverence and honor only to those books of Scripture that are now called canonical: I most firmly believe that no one of their authors has made any error in writing. If I find anything in those Writings that seems contrary to the truth, I do not doubt that either the manuscript is faulty, or the translator has not followed what was said, or I have failed to understand. But I read other authors in such a way that, however much they may excel in holiness and learning, I do not consider something true simply because they thought so, but because they were able to persuade me either through those canonical authors or by probable reasoning that what they said does not differ from the truth. Nor do I think, my brother, that you hold otherwise — indeed, I am sure you do not wish your books to be read as though they were those of the Prophets or the Apostles, about whose writings it would be impious to doubt that they are free from all error. Far be it from that pious humility and truthful self-estimation with which you are endowed, for unless you possessed it, you would not have said: "Would that I might deserve your embrace, and that in mutual conversation we might teach or learn something."

Now since you yourself spoke without pretense or deceit, considering your life and character, how much more right it is for me to believe that the Apostle Paul thought nothing other than what he wrote when he said of Peter: "I opposed him to his face, because he was blameworthy." If Peter acted in such a way that the Gentiles were being compelled to live as Jews, and if Paul saw this and wrote about it, then Paul wrote the truth and Peter was genuinely at fault — not in faith or doctrine, but in conduct.

The crux of the matter is this: after the coming of Christ and the institution of the new covenant, the observances of the old law — circumcision, dietary regulations, Sabbath-keeping, and the like — were like funeral rites for a dying dispensation. They were permitted for a time to Jewish converts, as a gradual transition, but they were not to be imposed on Gentile converts as necessary for salvation. Peter knew this in his heart — for he had received the vision at Joppa and had eaten with the Gentile Cornelius. But at Antioch, under pressure from the circumcision party sent by James, Peter withdrew from table fellowship with the Gentile Christians. This was not a theological error but a failure of pastoral courage. He feared the criticism of the Jewish faction more than he feared the confusion he would cause among the Gentile believers. Paul saw that Peter's withdrawal carried an implicit message: that the Gentile Christians were second-class members of the community, acceptable only when no Jews were watching. This Paul could not tolerate, for it struck at the heart of the Gospel's universality.

If we say, as some do, that Peter and Paul staged their disagreement for pedagogical purposes — that the entire scene at Antioch was a planned performance — then we make the Scriptures party to a holy lie. And once we open that door, no part of Scripture remains trustworthy. For if the apostles could lie for a good cause, how do we know when they are telling the truth? It is far better, and far safer, to accept the plain sense of the text: Peter erred in practice; Paul corrected him honestly; both served the truth, each in his own way.

As for your translation of the Old Testament from the Hebrew: I do not oppose your scholarly work, which I admire. But I am concerned about reading these translations publicly in the churches. The Septuagint has been used by the apostles and by the Church from the beginning. When a bishop in our province introduced your translation of Jonah into the public reading, and the congregation heard an unfamiliar rendering — a word that differed from the version they had always known — there was nearly a riot. The bishop was almost deserted by his people. I mention this not to discourage your work but to urge caution in its public use, for the peace of the churches must be considered alongside the accuracy of scholarship.

Human translation — New Advent (NPNF / ANF series)

Latin / Greek Original

EPISTOLA 82

Scripta c. eodem tempore.

Receptis ab Hieronymo superioribus Epistolis 72, 75 et 81, rescribit accuratius Augustinus de interpretatione loci Epistolae ad Galatas, confirmans quod Petrus merito veraciterque reprehensus fuerit a Paulo (n. 1-27). Caeterum deprecatur veniam, si dictis quibusdam incautioribus Hieronymi animum offenderit, excusans quod nulla sua culpa per multorum manus obambularit epistola, priusquam ad eum cui scripta erat, pervenit. (n. 28-33); explicat denique cur nolit in ecclesiis legi translationem ex Hebraeo ominans mutuam sinceram amicitiam (n. 34-36).

DOMINO DILECTISSIMO, ET IN CHRISTI VISCERIBUS HONORANDO, SANCTO FRATRI ET COMPRESBYTERO HIERONYMO, AUGUSTINUS, IN DOMINO SALUTEM.

De venia certior fieri vult A.

1. 1. Iam pridem tuae Caritati prolixam epistolam misi, respondens illi tuae quam per sanctum filium tuum Asterium, nunc iam non solum fratrem, verum etiam collegam meum, misisse te recolis. Quae utrum in manus tuas pervenire meruerit, adhuc nescio; nisi quod per fratrem sincerissimum Firmum scribis, si ille qui te primum gladio petiit, stilo repulsus est, ut sit humanitatis meae atque iustitiae accusantem reprehendere, non respondentem. Hoc solo tenuissimo indicio, utcumque conicio legisse te illam epistolam meam. In ea quippe deploravi tantam inter vos exstitisse discordiam, de quorum tanta amicitia, quaquaversum eam fama diffuderat, caritas fraterna gaudebat. Quod non feci reprehendendo Germanitatem tuam, cuius in ea re aliquam culpam me cognovisse non ausim dicere; sed dolendo humanam miseriam, cuius in amicitiis mutua caritate retinendis, quantalibet illa sit, incerta permansio est. Verum illud malueram tuis nosse rescriptis, utrum mihi veniam quam poposceram dederis: quod apertius mihi intimari cupio; quamvis hilarior quidam vultus litterarum tuarum, etiam hoc me impetrasse, significare videatur: si tamen post lectam illam missae sunt; quod in eis minime apparet.

De Scriptura Sacra serio ac fraterne disserendum.

1. 2. Petis, vel potius fiducia charitatis iubes, ut in Scripturarum campo sine nostro invicem dolore ludamus. Equidem quantum ad me attinet, serio nos ista, quam ludo, agere mallem. Quod si hoc verbum tibi propter facilitatem ponere placuit; ego fateor, maius aliquid expeto a benignitate virium tuarum, prudentiaque tam docta, et otiosa, annosa, studiosa, ingeniosa diligentia; haec tibi non tantum donante, verum etiam dictante Spiritu sancto, ut in magnis et laboriosis quaestionibus, non tamquam ludentem in campo Scripturarum, sed in montibus anhelantem adiuves. Si autem propter hilaritatem quam esse inter carissimos disserentes decet, putasti dicendum esse, Ludamus: sive illud apertum et planum sit, unde colloquimur, sive arduum atque difficile, hoc ipsum edoce, obsecro te, quonam modo assequi valeamus: ut cum forte aliquid nos movet, quod nobis, et si non cautius attendentibus, certe tardius intellegentibus, non probatum est, et quid nobis videatur, contra conamur asserere, si hoc aliquanto securiore libertate dicamus, non incidamus in suspicionem puerilis iactantiae, quasi nostro nomini famam, viros illustres accusando, quaeramus: si autem aliquid asperum, refellendi necessitate, depromptum fuerit; quo tolerabile fiat, leniore circumfundamus eloquio, ne litum melle gladium stringere iudicemur. Nisi forte ille modus est, quo utrumque hoc vitium, vel vitii suspicionem caveamus, si cum doctiore amico sic disputemus, ut quidquid dixerit, necesse sit approbare, nec quaerendi saltem causa, liceat aliquantulum reluctari.

Scripturam Sanctam errare non nosse

1. 3. Tum vero sine ullo timore offensionis tamquam in campo luditur; sed mirum si nobis non illuditur. Ego enim fateor Caritati tuae, solis eis Scripturarum libris qui iam canonici appellantur, didici hunc timorem honoremque deferre, ut nullum eorum auctorem scribendo aliquid errasse firmissime credam. Ac si aliquid in eis offendero Litteris, quod videatur contrarium veritati; nihil aliud, quam vel mendosum esse codicem, vel interpretem non assecutum esse quod dictum est, vel me minime intellexisse, non ambigam. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideo verum putem, quia ipsi ita senserunt; sed quia mihi vel per illos auctores canonicos, vel probabili ratione, quod a vero non abhorreat, persuadere potuerunt. Nec te, mi frater, sentire aliud existimo: prorsus, inquam, non te arbitror sic legi tuos libros velle, tamquam Prophetarum, vel Apostolorum; de quorum scriptis, quod omni errore careant, dubitare nefarium est. Absit hoc a pia humilitate et veraci de temetipso cogitatione; qua nisi esses praeditus, non utique diceres: "Utinam mereremur complexus tuos, et collatione mutua vel doceremus aliqua, vel disceremus".

Paulum veraciter scripsisse.

2. 4. Quod si teipsum, consideratione vitae ac morum tuorum, non simulate nec fallaciter dixisse credo; quanto magis aequum est me credere; apostolum Paulum non aliud sensisse quam scripserit, ubi ait de Petro et Barnaba: Cum viderem quia non recte ingrediuntur ad veritatem Evangelii, dixi Petro coram omnibus: Si tu, cum sis Iudaeus, gentiliter et non iudaice vivis, quomodo Gentes cogis iudaizare 1? De quo enim certus sim quod me scribendo vel loquendo non fallat, si fallebat Apostolus filios suos, quos iterum parturiebat, donec in eis Christus, id est veritas, formaretur 2? Quibus cum praemisisset dicens. Quae autem scribo vobis, ecce coram Deo, quia non mentior 3: non tamen veraciter scribebat, sed nescio qua dispensatoria simulatione fallebat, vidisse se Petrum et Barnabam non recte ad Evangelii veritatem ingredientes, ac Petro in faciem restitisse, non ob aliud nisi quod Gentes cogeret iudaizare 4!

Scripturam Sanctam semper veracem esse.

2. 5. At enim satius est credere, apostolum Paulum aliquid non vere scripsisse, quam apostolum Petrum non recte aliquid egisse. Hoc si ita est, dicamus, quod absit, satius esse credere mentiri Evangelium, quam negatum esse a Petro Christum 5; et mentiri Regnorum librum, quam tantum prophetam, a Domino Deo tam excellenter electum, et in concupiscenda atque abducenda uxore aliena commisisse adulterium, et in marito eius necando tam horrendum homicidium 6. Imo vero sanctam Scripturam, in summo et coelesti auctoritatis culmine collocatam, de veritate eius certus ac securus legam, et in ea homines vel approbatos, vel emendatos, vel damnatos veraciter discam, potiusquam, facta humana dum in quibusdam laudabilis excellentiae personis aliquando credere timeo reprehendenda, ipsa divina eloquia mihi sint ubique suspecta.

Manichaeorum de codicum sacrorum corruptoribus calumnia.

2. 6. Manichaei plurima divinarum Scripturarum, quibus eorum nefarius error clarissima sententiarum perspicuitate convincitur, quia in alium sensum detorquere non possunt, falsa esse contendunt; ita tamen, ut eamdem falsitatem non scribentibus Apostolis tribuant, sed nescio quibus codicum corruptoribus. Quod tamen quia nec pluribus sive antiquioribus exemplaribus, nec praecedentis linguae auctoritate, unde latini libri interpretati sunt, probare aliquando potuerunt, notissima omnibus veritate superati confusique discedunt. Itane non intellegit prudentia sancta tua, quanta malitiae illorum patescat occasio, si non ab aliis apostolicas Litteras esse falsatas, sed ipsos Apostolos falsa scripsisse, dicamus?

Merito Petrum a Paulo reprehensum.

2. 7. Non est, inquis, credibile, hoc in Petro Paulum, quod ipse Paulus fecerat, arguisse. Non nunc inquiro quid fecerit; quid scripserit quaero: hoc ad quaestionem quam suscepi, maxime pertinet; ut veritas divinarum Scripturarum, ad nostram fidem aedificandam memoriae commendata, non a quibuslibet, sed ab ipsis Apostolis, ac per hoc in canonicum auctoritatis culmen recepta, ex omni parte verax atque indubitanda persistat. Nam si hoc fecit Petrus quod facere debuit, mentitus est Paulus, quod eum viderit non recte ingredientem ad veritatem Evangelii. Quisquis enim hoc facit quod facere debet, recte utique facit. Et ideo falsum de illo dicit, qui dicit eum non recte fecisse quod eum novit facere debuisse. Si autem verum scripsit Paulus, verum est quod Petrus non recte tunc ingrediebatur ad veritatem Evangelii. Id ergo faciebat quod facere non debebat; et si tale aliquid Paulus ipse iam fecerat, correctum potius etiam ipsum credam coapostoli sui correctionem non potuisse neglegere, quam mendaciter aliquid in sua Epistola posuisse; et in Epistola qualibet: quanto magis in illa, in qua praelocutus ait: Quae autem scribo vobis, ecce coram Deo quia non mentior 7?

Cur Paulus quosdam Iudaeorum ritus observaverit.

2. 8. Ego quidem illud Petrum sic egisse credo, ut Gentes cogeret iudaizare. Hoc enim lego scripsisse Paulum, quem mentitum esse non credo. Et ideo non recte agebat hoc Petrus. Erat enim contra Evangelii veritatem, ut putarent qui credebant in Christum, sine illis veteribus sacramentis salvos se esse non posse. Hoc enim contendebant Antiochiae, qui ex circumcisione crediderant: contra quos Paulus perseveranter acriterque confligit. Ipsum vero Paulum non ad hoc id egisse, quod vel Timotheum circumcidit 8, vel Cenchreis votum persolvit 9, vel Ierosolymis a Iacobo admonitus, cum eis qui noverant, legitima illa celebranda suscepit 10, ut putari videretur, per ea sacramenta etiam christianam salutem dari; sed ne illa quae prioribus, ut congruebat, temporibus in umbris rerum futurarum 11 Deus fieri iusserat, tamquam idololatriam Gentilium damnare crederetur. Hoc est enim quod illi Iacobus ait, auditum de illo esse quod discissionem doceat a Moyse 12. Quod utique nefas est, ut credentes in Christum discindantur a propheta Christi, tamquam eius doctrinam detestantes atque damnantes; de quo ipse Christus dicit: Si crederetis Moysi, crederetis et mihi; de me enim ille scripsit 13.

Christi gratia Legis ritibus praefigurata.

2. 9. Attende enim, obsecro, ipsa verba Iacobi: Vides, inquit, frater, quot millia sunt in Iudaea, qui crediderunt in Christum; et hi omnes aemulatores sunt Legis. Audierunt autem de te quia discissionem doces a Moyse eorum, qui per gentes sunt, Iudaeorum; dicens non debere circumcidere eos filios suos, neque secundum consuetudinem ingredi. Quid ergo est? Utique oportet convenire multitudinem; audierunt enim te supervenisse. Hoc ergo fac, quod tibi dicimus. Sunt nobis viri quatuor votum habentes super se; his assumptis, sanctificate cum ipsis, et impende in eos ut radant capita; et scient omnes quia quae de te audierunt falsa sunt, sed sequeris et ipse custodiens legem. De Gentibus autem qui crediderunt, nos mandavimus, iudicantes nihil eiusmodi servare illos, nisi ut se observent ab idolis immolato, et a sanguine, et a fornicatione 14. Non opinor, obscurum est, et Iacobum hoc ideo monuisse, ut scirent falsa esse quae de illo audierant hi, qui cum in Christum ex Iudaeis credidissent, tamen aemulatores erant Legis, ne per doctrinam Christi velut sacrilega, nec Deo mandante conscripta damnari putarentur quae per Moysen patribus fuerant ministrata. Hoc enim de Paulo iactaverant, non illi qui intellegebant quo animo a Iudaeis fidelibus observari tunc ista deberent, propter commendandam scilicet auctoritatem divinam et sacramentorum illorum propheticam sanctitatem, non propter adipiscendam salutem, quae iam in Christo revelabatur, et per Baptismi sacramentum ministrabatur; sed illi hoc de Paulo sparserant, qui sic ea volebant observari, tamquam sine his in Evangelio salus credentibus esse non posset. Ipsum enim senserant vehementissimum gratiae praedicatorem et intentioni eorum maxime adversum, docentem non per illa hominem iustificari, sed per gratiam Iesu Christi, cuius praenuntiandae causa illae umbrae in Lege mandatae sunt. Et ideo illi invidiam et persecutionem molientes concitare, tamquam inimicum Legis mandatorumque divinorum criminabantur: cuius falsae criminationis invidiam congruentius devitare non posset, quam ut ea ipse celebraret quae damnare tamquam sacrilega putabatur, atque ita ostenderet, nec Iudaeos tunc ab eis tamquam a nefariis prohibendos, nec Gentiles ad ea tamquam ad necessaria compellendos.

Petri inconstans agendi ratio.

2. 10. Nam si revera sic ea reprobaret, quemadmodum de illo auditum erat, et ideo celebranda susciperet, ut actione simulata suam posset occultare sententiam, non ei diceret Iacobus: Et scient omnes; sed diceret, Et putabunt omnes, quoniam quae de te audierunt, falsa sunt 15: praesertim quia in ipsis Ierosolymis Apostoli iam decreverant, ne quisquam Gentes cogeret iudaizare 16; non autem decreverant, ne quisquam tunc Iudaeos iudaizare prohiberet, quamvis etiam ipsos iam doctrina christiana non cogeret. Proinde si post Apostolorum decretum Petrus habuit illam in Antiochia simulationem, qua Gentes cogeret iudaizare, quod iam nec ipse cogebatur, quamvis propter commendanda eloquia Dei quae Iudaeis sunt credita 17, non prohibebatur; quid mirum, si constringebat eum Paulus libere asserere, quod cum caeteris Apostolis se Ierosolymis decrevisse meminerat?

Petri simulatio reprehensa quia maxime noxia.

2. 11. Si autem hoc, quod magis arbitror, ante illud Ierosolymitanum concilium Petrus fecit; nec sic mirum est, quod eum volebat Paulus non timide obtegere, sed fidenter asserere quod eum pariter sentire iam noverat: sive quod cum eo contulerat Evangelium; sive quod in Cornelii centurionis vocatione, etiam divinitus eum de hac re admonitum acceperat; sive quod antequam illi, quod timuerat, venissent Antiochiam, cum gentibus eum convesci viderat. Neque enim negamus in hac sententia fuisse iam Petrum, in qua et Paulus fuit. Non itaque tunc eum quid in ea re verum esse docebat: sed eius simulationem, qua Gentes iudaizare cogebantur, arguebat; non ob aliud, nisi quia sic illa omnia simulatoria gerebantur, tamquam verum esset quod illi dicebant, qui sine circumcisione praeputii atque aliis observationibus quae erant umbrae futurorum 18, putabant credentes salvos esse non posse.

Cur Timotheus non autem Titus circumcisus

2. 12. Ergo et Timotheum circumcidit propterea, ne Iudaeis, et maxime cognationi eius maternae sic viderentur qui ex Gentibus in Christum crediderant, detestari circumcisionem, sicut idololatria detestanda est; cum illam Deus fieri praeceperit, hanc satanas persuaserit. Et Titum propterea non circumcidit, ne occasionem daret eis qui sine illa circumcisione dicebant credentes salvos esse non posse, et ad deceptionem Gentium hoc etiam Paulum sentire iactarent. Quod ipse satis significat, ubi ait: Sed neque Titus qui mecum erat, cum esset Graecus, compulsus est circumcidi: propter subintroductos autem falsos fratres, qui subintroierant perscrutari libertatem nostram, ut nos in servitutem redigerent, quibus nec ad horam cessimus subiectione, ut veritas Evangelii permaneat ad vos 19. Hic apparet quid eos captare intellexerit, ut non faceret quod in Timotheo fecerat, et quod ea libertate facere poterat, qua ostenderet illa sacramenta nec tamquam necessaria debere appeti, nec tamquam sacrilega debere damnari.

Apostoli forensibus advocatis minime comparandi quoad veritatem.

2. 13. Sed cavendum est videlicet in hac disputatione, ne, sicut philosophi, quaedam facta hominum media dicamus inter recte factum et peccatum, quae neque in recte factis, neque in peccatis numerentur; et urgeamur eo quod observare Legis cerimonias non potest esse indifferens, sed aut bonum, aut malum: ut, si bonum dixerimus, eas nos quoque observare cogamur; si autem malum, non vere, sed simulate ab Apostolis observatas esse credamus. Ego vero Apostolis non tam exemplum philosophorum timeo, quando et illi in sua disputatione veri aliquid dicunt, quam forensium advocatorum, quando in alienarum causarum actione mentiuntur. Quorum similitudo si in ipsa expositione Epistolae ad Galatas ad confirmandam simulationem Petri et Pauli putata est decenter induci; quid ego apud te timeam nomen philosophorum, qui non propterea vani sunt, quia omnia falsa dicunt; sed quia et falsis plerisque confidunt, et ubi vera inveniuntur dicere, a Christi gratia, qui est ipsa veritas, alieni sunt?

Legis ritus cur nec boni nec mali putentur.

2. 14. Cur autem non dicam praecepta illa veterum sacramentorum nec bona esse, quia non eis homines iustificantur; umbrae enim sunt praenuntiantes gratiam, qua iustificamur; nec tamen mala, quia divinitus praecepta sunt, tempori personisque congruentia: cum me adiuvet etiam prophetica sententia, qua dicit Deus se illi populo dedisse praecepta non bona 20? Forte enim propterea non dixit mala, sed tantum non bona, id est non talia ut illis homines boni fiant, aut sine illis boni non fiant. Vellem me doceret benigna Sinceritas tua, utrum simulate quisquam sanctus orientalis, cum Romam venerit, ieiunet sabbato, excepto illo die paschalis vigiliae: quod si malum esse dixerimus; non solum Romanam Ecclesiam, sed etiam multa ei vicina, et aliquanto remotiora damnabimus, ubi mos idem tenetur et manet. Si autem non ieiunare sabbato malum putaverimus; tot ecclesias Orientis, et multo maiorem orbis christiani partem qua temeritate criminabimur? Placetne tibi, ut medium quiddam esse dicamus, quod tamen acceptabile sit ei qui hoc non simulate, sed congruenti societate atque observantia fecerit? Et tamen nihil inde legimus in canonicis Libris praeceptum esse Christianis. Quanto magis illud malum dicere non audeo, quod Deum praecepisse ipsa christiana fide negare non possum, qua didici non eo me iustificari, sed gratia Dei per Iesum Christum Dominum nostrum?

Illos ritus fuisse umbras futurorum sacramentorum.

2. 15. Dico ergo circumcisionem praeputii et caetera huiusmodi, priori populo per Testamentum quod Vetus dicitur, divinitus data ad significationem futurorum quae per Christum oportebat impleri: quibus advenientibus, remansisse illa Christianis legenda tantum, ad intellegentiam praemissae prophetiae; non autem necessario facienda, quasi adhuc exspectandum esset, ut veniret fidei revelatio quae his significabatur esse ventura. Sed quamvis Gentibus imponenda non essent, non tamen sic debuisse auferri a consuetudine Iudaeorum, tamquam detestanda atque damnanda. Sensim proinde atque paulatim fervente sana praedicatione gratiae Christi, qua sola nossent credentes se iustificari, salvosque fieri, non illis umbris rerum antea futurarum, tunc iam venientium atque praesentium, ut in illorum Iudaeorum vocatione, quos praesentia carnis Domini, et apostolica tempora sic invenerant, omnis illa actio consumeretur umbrarum: hoc eis suffecisse ad commendationem, ut non tamquam detestanda, et similis idololatriae vitaretur; ultra vero non haberet progressum, ne putaretur necessaria tamquam vel ab illa salus esset, vel sine illa esse non posset. Quod putaverunt haeretici, qui dum volunt et Iudaei esse et Christiani, nec Iudaei nec Christiani esse potuerunt. Quorum sententiam mihi cavendam, quamvis in ea numquam fuerim, tamen benevolentissime admonere dignatus es. In cuius sententiae non consensionem, sed simulationem Petrus timore inciderat, ut de illo Paulus verissime scriberet, quod eum vidisset non recte ingredientem ad veritatem Evangelii, eique verissime diceret, quod Gentes iudaizare cogebat. Quod Paulus utique non cogebat, ob hoc illa vetera veraciter, ubi opus esset, observans, ut damnanda non esse monstraret; praedicans tamen instanter non eis, sed revelata gratia fidei, fideles salvos fieri, ne ad ea quemquam velut necessaria suscipienda compelleret. Sic autem credo apostolum Paulum veraciter cuncta illa gessisse, nec tamen nunc quemquam factum ex Iudaeo Christianum, vel cogo, vel sino talia veraciter celebrare; sicut nec tu, cui videtur Paulus ea simulasse, cogis istum, vel sinis talia simulare.

Vetera sacramenta novis adimpleta esse.

2. 16. An vis, ut etiam ego dicam, hanc esse summam quaestionis, imo sententiae tuae; ut post Evangelium Christi, bene faciant credentes Iudaei, si sacrificia offerant, quae obtulit Paulus; si filios circumcidant, si sabbatum observent, ut Paulus in Timotheo, et omnes observavere Iudaei, dummodo haec simulate ac fallaciter agant? Hoc si ita est; non iam in haeresim Ebionis, vel eorum quos vulgo Nazaraeos nuncupant, vel quamlibet aliam veterem, sed nescio in quam novam delabimur, quae sit eo perniciosior, quo non errore, sed proposito est ac voluntate fallaci. Quod si respondeas, ut te ab hac purges sententia, tunc Apostolos ista laudabiliter simulasse, ne scandalizarentur infirmi qui ex Iudaeis multi crediderant, et ea respuenda nondum intellegebant; nunc vero confirmata per tot gentes doctrina gratiae christianae, confirmata etiam per omnes Christi Ecclesias lectione Legis et Prophetarum, quo modo haec intellegenda, non observanda recitentur, quisquis ea simulando agere voluerit, insanire: cur mihi non licet dicere, apostolum Paulum, et alios rectae fidei Christianos, tunc illa vetera sacramenta paululum observando veraciter commendare debuisse, ne putarentur illae propheticae significationis observationes a piissimis patribus custoditae, tamquam sacrilegia diabolica a posteris detestandae? Iam enim cum venisset fides quae prius illis observationibus praenuntiata, post mortem et resurrectionem Domini revelata est, amiserant tamquam vitam officii sui. Verumtamen sicut defuncta corpora, necessariorum officiis deducenda erant quodammodo ad sepulturam, nec simulate, sed religiose; non autem deserenda continuo, vel inimicorum obtrectationibus tamquam canum morsibus proicienda. Proinde nunc quisquis Christianorum, quamvis sit ex Iudaeis, similiter ea celebrare voluerit, tamquam sopitos cineres eruens, non erit pius deductor vel baiulus corporis, sed impius sepulturae violator.

Idem longe antea senserat A. contra Faustum scribens.

2. 17. Fateor sane, in eo quod epistola continet mea, quod ideo sacramenta Iudaeorum Paulus celebranda susceperat, cum iam Christi esset apostolus, ut doceret non esse perniciosa his qui ea vellent, sicut a parentibus per Legem acceperant, custodire, minus me posuisse: Illo dumtaxat tempore, quo primum fidei gratia revelata est: tunc enim hoc non erat perniciosum. Progressu vero temporis illae observationes ab omnibus Christianis desererentur; ne, si tunc fieret, non discerneretur quod Deus populo suo per Moysen praecepit, ab eo quod in templis daemoniorum spiritus immundus instituit. Proinde potius culpanda est neglegentia mea, quia hoc non addidi, quam obiurgatio tua. Verumtamen longe antequam litteras tuas accepissem, scribens contra Faustum manichaeum quomodo eumdem locum, quamvis breviter explicaverim, et hoc illic non praetermiserim, et legere poterit, si non dedignetur, Benignitas tua, et a carissimis nostris, per quos nunc haec scripta misi, quomodo volueris tibi fides fiet, illud me ante dictasse: mihique de animo meo crede, quod coram Deo loquens, iure charitatis exposco, numquam mihi visum fuisse, etiam nunc Christianos ex Iudaeis factos, sacramenta illa vetera quolibet affectu, quolibet animo celebrare debere, aut eis ullo modo licere; cum illud de Paulo semper ita senserim, ex quo illius mihi Litterae innotuerunt: sicut nec tibi videtur, hoc tempore cuiquam esse simulanda ista, cum hoc fecisse Apostolos credas.

Ante Christum approbandae, postea vero detestandae Iudaicae caeremoniae.

2. 18. Proinde sicut tu e contrario loqueris, et licet reclamante, sicut scribis, mundo, libera voce pronuntias, cerimonias Iudaeorum et perniciosas esse et mortiferas Christianis, et quicumque eas observaverit, sive ex Iudaeis, sive ex Gentibus, eum in barathrum diaboli devolutum; ita ego hanc vocem tuam omnino confirmo, et addo: Quicumque eas observaverit, sive ex Iudaeis, sive ex Gentibus, non solum veraciter, verum etiam simulate, eum in barathrum diaboli devolutum. Quid quaeris amplius? Sed sicut tu simulationem Apostolorum ab huius temporis ratione secernis: ita ego Pauli apostoli veracem tunc in his omnibus conversationem ab huius temporis, quamvis minime simulata, caerimoniarum Iudaicarum observatione secerno; quoniam tunc fuit approbanda, nunc detestanda. Ita quamvis legerimus: Lex et Prophetae usque ad Ioannem Baptistam 21; et quia propterea quaerebant Iudaei Christum interficere, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, aequalem se faciens Deo 22; et quia gratiam pro gratia accepimus 23; et quoniam Lex per Moysen data est, Gratia autem et veritas per Iesum Christum facta est 24; et per Ieremiam promissum est, daturum Deum Testamentum novum domui Iuda, non secundum Testamentum quod disposuit patribus eorum 25: non tamen arbitror ipsum Dominum fallaciter a parentibus circumcisum. Aut si hoc propter aetatem minime prohibebat; nec illud arbitror eum dixisse fallaciter leproso, quem certe non illa per Moysen praecepta observatio, sed ipse mandaverat: Vade et offer pro te sacrificium quod praecepit Moyses in testimonium illis 26. Nec fallaciter ascendit ad diem festum, usque adeo non causa ostentationis coram hominibus, ut non evidenter ascenderit, sed latenter 27.

Idem aliis Scripturae Sacrae testimoniis probatur.

2. 19. At enim dixit idem apostolus: Ecce ego Paulus dico vobis quia si circumcidamini, Christus vobis nihil proderit 28. Decepit ergo Timotheum, et fecit ei nihil prodesse Christum. An quia hoc fallaciter factum est, ideo non obfuit? At ipse hoc non posuit, nec ait: Si circumcidamini veraciter, sicut nec fallaciter; sed sine ulla exceptione dixit: Si circumcidamini, Christus vobis nihil proderit. Sicut ergo tu vis hic locum dare sententiae tuae, ut velis subintellegi, nisi fallaciter; ita non impudenter flagito ut etiam nos illic intellegere sinas eis dictum: Si circumcidamini, qui propterea volebant circumcidi, quod aliter se putabant in Christo salvos esse non posse. Hoc ergo animo, hac voluntate, ista intentione quisquis tunc circumcidebatur, Christus ei nihil omnino proderat: Sicut alibi aperte dicit: Nam si per Legem iustitia, ergo Christus gratis mortuus est 29. Hoc declarat et quod ipse commemorasti: Evacuati estis a Christo qui in Lege iustificamini; a gratia excidistis 30. Illos itaque arguit, qui se iustificari in Lege credebant, non qui legitima illa in eius honorem, a quo mandata sunt, observabant, intellegentes et qua praenuntiandae veritatis ratione mandata sint, et quousque debeant perdurare. Unde est illud quod ait: Si spiritu ducimini, non adhuc estis sub Lege 31: unde, velut colligis, apparet qui sub Lege est non dispensative ut nostros putas voluisse maiores, sed vere, ut ego intellego, eum Spiritum sanctum non habere.

Quomodo sit culpabile esse sub lege.

2. 20. Magna mihi videtur quaestio, quid sit esse sub Lege sic, quemadmodum Apostolus culpat. Neque enim hoc eum propter circumcisionem arbitror dicere, aut illa sacrificia quae tunc facta a patribus, nunc a Christianis non fiunt, et caetera huiusmodi: sed hoc ipsum etiam quod Lex dicit: Non concupisces 32, quod fatemur certe Christianos debere observare, atque evangelica maxime illustratione praedicari, Legem dicit esse sanctam, et mandatum sanctum, et iustum et bonum 33; deinde subiungit: Quod ergo bonum est, mihi factum est mors? Absit; sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem, ut fiat supra modum peccator aut peccatum, per mandatum 34. Quod autem hic dicit: Peccatum per mandatum fieri supra modum, hoc alibi ait: Lex subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit et gratia 35. Et alibi, cum superius de dispensatione gratiae loqueretur, quod ipsa iustificet, velut interrogans ait: Quid ergo Lex? atque huic interrogationi continuo respondit: Praevaricationis gratia posita est, donec veniret semen cui promissum est 36. Hos ergo damnabiliter dicit esse sub Lege, quos reos facit Lex, non implentes Legem, dum non intellegendo gratiae beneficium ad facienda Dei praecepta, quasi de suis viribus superba elatione praesumunt. Plenitudo enim Legis caritas 37. Caritas vero Dei diffusa est in cordibus nostris, non per nos ipsos, sed per Spiritum sanctum qui datus est nobis 38. Sed huic rei quantum satis est explicandae, prolixior fortasse et sui proprii voluminis sermo debetur. Si ergo illud quod Lex ait: Non concupisces, si humana infirmitas gratia Dei adiuta non fuerit, sub se reum tenet, et praevaricatorem potius damnat, quam liberat peccatorem; quanto magis illa, quae significationis causa praecepta sunt, circumcisio, et caetera, quae revelatione gratiae latius innotescente necesse fuerat aboleri, iustificare neminem poterant? Non tamen ideo fuerant tamquam diabolica Gentium sacrilegia fugienda, etiam cum ipsa gratia iam coeperat revelari, quae umbris talibus fuerat praenuntiata; sed permittenda paululum, eis maxime qui ex illo populo, cui data sunt, venerant. Postea vero tamquam cum honore sepulta sunt, a Christianis omnibus irreparabiliter deserenda.

Quid sibi velit dispensatio atque officiosum mendacium.

2. 21. Hoc autem, quod dicis: Non dispensative, ut nostri voluere maiores; quid sibi vult, oro te? Aut enim hoc est, quod ego appello officiosum mendacium, ut haec dispensatio sit officium velut honeste mentiendi: aut quid aliud sit, omnino non video, nisi forte, addito nomine dispensationis, fit ut mendacium non sit mendacium; quod si absurdum est, cur ergo non aperte dicis, officiosum mendacium defendendum? nisi forte nomen te movet, quia non tam usitatum est in ecclesiasticis libris vocabulum officii, quod Ambrosius noster non timuit, qui suos quosdam libros utilium praeceptionum plenos, de Officiis voluit appellare. An si officiose mentiatur quisque, culpandus est; si dispensative, approbandus? Rogo te, mentiatur ubi elegerit qui hoc putat: quia et in hoc magna quaestio est, sitne aliquando mentiri viri boni, imo viri christiani, qualibus dictum est: Sit in ore vestro, Est, est, Non, non, ut non sub iudicio decidatis 39; et qui cum fide audiunt: Perdes omnes qui loquuntur mendacium 40.

Officiosi mendacii expertes esse Evangelii dispensatores.

2. 22. Sed haec, ut dixi, et alia et magna quaestio est; eligat quod voluerit, qui hoc existimat, ubi mentiatur; dum tamen a scribentibus auctoribus sanctarum Scripturarum, et maxime canonicarum, inconcusse credatur, et defendatur omnino abesse mendacium; ne dispensatores Christi, de quibus dictum est: Hic iam quaeritur inter dispensatores, ut fidelis quis inveniatur 41, tamquam magnum aliquid sibi fideliter didicisse videantur, pro veritatis dispensatione mentiri, cum ipsa fides in latino sermone ab eo dicatur appellata, quia fit quod dicitur. Ubi autem fit quod dicitur, mentiendi utique non est locus. Fidelis igitur dispensator apostolus Paulus procul dubio nobis exhibet in scribendo fidem; quia veritatis dispensator erat, non falsitatis. Ac per hoc verum scripsit, vidisse se Petrum non recte ingredientem ad veritatem Evangelii eique in faciem restitisse, quod Gentes cogeret iudaizare 42. Ipse vero Petrus, quod a Paulo fiebat utiliter libertate charitatis, sanctae ac benignae pietate humilitatis accepit: atque ita rarius et sanctius exemplum posteris praebuit, quo non dedignarentur, sicubi forte recti tramitem reliquissent, etiam a posterioribus corrigi; quam Paulus, quo confidenter auderent etiam minores maioribus pro defendenda evangelica veritate, salva fraterna caritate resistere. Nam cum satius sit a tenendo itinere, in nullo quam in aliquo declinare, multo est tamen mirabilius et laudabilius, libenter accipere corrigentem, quam audacter corrigere deviantem. Est laus itaque iustae libertatis in Paulo, et sanctae humilitatis in Petro: quae, quantum mihi pro modulo meo videtur, magis fuerat adversus calumniantem Porphyrium defendenda, quam ut ei daretur obtrectandi maior occasio; qua multo mordacius criminaretur Christianos fallaciter vel suas litteras scribere, vel Dei sui sacramenta portare.

Quos auctores secutus sit Hieronymus.

3. 23. Flagitas a me ut aliquem saltem unum ostendam, cuius in hac re sententiam sim secutus, cum tu tam plures nominatim commemoraveris, qui te in eo quod adstruis praecesserunt; petens ut in eo, si te reprehendo errantem, patiar te errare cum talibus, quorum ego, fateor, neminem legi: sed cum sint ferme sex, vel septem, horum quatuor auctoritatem tu quoque infringis. Nam Laodicenum, cuius nomen taces, de Ecclesia dicis nuper egressum; Alexandrum autem veterem haereticum; Origenem vero ac Didymum reprehensos abs te lego in recentioribus opusculis tuis, et non mediocriter, nec de mediocribus quaestionibus, quamvis Origenem mirabiliter ante laudaveris. Cum iis ergo errare puto quia nec te ipse patieris; quamvis hoc perinde dicatur, ac si in hac sententia non erraverint. Nam quis est qui se velit cum quolibet errare? Tres igitur restant, Eusebius Emisenus, Theodorus Heracleotes, et quem paulo post commemoras Ioannes qui dudum in pontificali gradu Constantinopolitanam rexit ecclesiam.

Quos auctores adhibuerit A.

3. 24. Porro, si quaeras vel recolas quid hinc senserit noster Ambrosius, quid noster itidem Cyprianus; invenies fortasse nec nobis defuisse, quos in eo quod asserimus sequeremur. Quamquam, sicut paulo ante dixi, tantummodo Scripturis canonicis hanc ingenuam debeam servitutem, qua eas solas ita sequar, ut conscriptores earum nihil in eis omnino errasse, nihil fallaciter posuisse non dubitem. Proinde, cum quaero tertium, ut tres etiam ego tribus opponam, possem quidem, ut arbitror, facile reperire, si multa legissem; verumtamen ipse mihi pro his omnibus, imo supra hos omnes apostolus Paulus occurrit. Ad ipsum confugio: ad ipsum ab omnibus, qui aliud sentiunt, litterarum eius tractatoribus provoco; ipsum interrogans interpello et requiro in eo quod scripsit ad Galatas 43, vidisse se Petrum non recte ingredientem ad veritatem Evangelii, eique in faciem propterea restitisse, quod illa simulatione Gentes iudaizare cogebat, utrum verum scripserit, an forte nescio qua dispensativa falsitate mentitus sit. Et audio eum paulo superius in eiusdem narrationis exordio religiosa voce mihi clamantem: Quae autem scribo vobis, ecce coram Deo, quia non mentior 44.

Magis quam cuiquam A. credit Paulo.

3. 25. Dent veniam quilibet aliud opinantes; ego magis credo tanto apostolo in suis, et pro suis Litteris iuranti, quam cuiquam doctissimo de alienis litteris disputanti. Nec dici timeo, me sic Paulum defendere, quod non simularit errorem Iudaeorum, sed vere fuerit in errore. Quoniam neque simulabat errorem, qui libertate apostolica, sicut illi tempori congruebat, vetera illa sacramenta, ubi opus erat, agendo commendabat ea, non satanae versutia decipiendis hominibus, sed Dei providentia praenuntiandis rebus futuris prophetice constituta: nec vere fuerat in errore Iudaeorum, qui non solum noverat, sed etiam instanter et acriter praedicabat eos errare, qui putabant Gentibus imponenda, vel iustificationi quorumcumque fidelium necessaria.

Prudens Pauli libertas.

3. 26. Quod autem dixi eum factum Iudaeis tamquam Iudaeum et tamquam gentilem Gentilibus, non mentientis astu, sed compatientis affectu: quemadmodum dixerim parum mihi visus es attendisse; imo ego fortasse non satis hoc explanare potuerim. Neque enim hoc ideo dixi, quod misericorditer illa simulaverit; sed quia sic non ea simulavit quae faciebat similia Iudaeis, quemadmodum nec illa quae faciebat similia Gentibus, quae tu quoque commemorasti; atque in eo me, quod non ingrate fateor, adiuvisti. Cum enim abs te quaesissem in epistola mea, quomodo putetur ideo factus Iudaeis tamquam Iudaeus, quia fallaciter suscepit sacramenta Iudaeorum, cum et Gentibus tamquam gentilis factus sit, nec tamen suscepit fallaciter sacrificia Gentium; tu respondisti, in eo factum Gentibus tamquam gentilem, quod praeputium receperit, quod indifferenter permiserit vesci cibis quos damnant Iudaei: ubi ego quaero utrum et hoc simulate fecerit: quod si absurdissimum atque falsissimum est; sic ergo et illa in quibus Iudaeorum consuetudini congruebat libertate prudenti, non necessitate servili, aut quod est indignius, dispensatione fallaci potius quam fideli.

Compatienti affectu Paulus se gessit.

3. 27. Fidelibus enim, et iis qui cognoverunt veritatem, sicut ipse testatur, nisi forte et hic fallit, omnis creatura Dei bona est, et nihil abiciendum quod cum gratiarum actione accipitur 45. Ergo et ipsi Paulo non solum viro, verum etiam dispensatori maxime fideli, non solum cognitori, verum etiam doctori veritatis, omnis utique in cibis creatura Dei non simulate, sed vere bona erat. Cur igitur nihil simulate suscipiendo sacrorum cerimoniarumque Gentilium, sed de cibis et praeputio verum sentiendo ac docendo, tamen tamquam gentilis factus est Gentibus, et non potuit fieri tamquam Iudaeus Iudaeis, nisi fallaciter suscipiendo sacramenta Iudaeorum? Cur oleastro inserto servavit dispensationis veracem fidem 46; et naturalibus ramis non extra, sed in arbore constitutis, nescio quod dispensatoriae simulationis velamen obtendit? Cur factus tamquam gentilis Gentibus, quod sentit docet, quod agit sentit; factus autem tamquam Iudaeus Iudaeis, aliud in pectore claudit, aliud promit in verbis, in factis, in scriptis? Sed absit hoc sapere. Utrisque enim debebat caritatem de corde puro et conscientia bona, et fide non ficta 47. Ac per hoc omnibus omnia factus est, ut omnes lucrifaceret 48, non mentientis astu, sed compatientis affectu; id est, non omnia mala hominum fallaciter agendo, sed aliorum omnium malis omnibus, tamquam si sua essent, misericordis medicinae diligentiam procurando.

Veraci amore Paulus agebat.

3. 28. Cum itaque illa Testamenti Veteris sacramenta etiam sibi agenda minime recusabat, non misericorditer fallebat, sed omnino non fallens, atque hoc modo a Domino Deo illa usque ad certi temporis dispensationem iussa esse commendans, a sacrilegis sacris Gentium distinguebat. Tunc autem, non mentientis astu, sed compatientis affectu, Iudaeis tamquam Iudaeus fiebat, quando eos ab illo errore, quo vel in Christum credere nolebant, vel per vetera sacerdotia sua cerimoniarumque observationes, se a peccatis posse mundari, fierique salvos existimabant, sic liberare cupiebat, tamquam ipse illo errore teneretur; diligens utique proximum tamquam seipsum, et haec aliis faciens, quae sibi ab aliis fieri vellet, si hoc illi opus esset: quod cum Dominus monuisset, adiunxit: Haec est enim Lex et Prophetae 49.

Pauli compatientis amor.

3. 29. Hunc compatientis affectum, in eadem Epistola ad Galatas praecipit, dicens: Si praeoccupatus fuerit homo in aliquo delicto; vos qui spiritales estis, instruite huiusmodi in spiritu lenitatis, intendens teipsum, ne et tu tenteris 50. Vide si non dixit: Fiere tamquam ille, ut illum lucrifacias. Non utique ut ipsum dilectum fallaciter ageret, aut se id habere simularet; sed ut in alterius delicto, quid etiam sibi accidere posset, attenderet, atque ita alteri, tamquam sibi ab altero vellet, misericorditer subveniret: hoc est non mentientis astu, sed compatientis affectu. Sic Iudaeo, sic gentili, sic cuilibet homini Paulus in errore vel peccato aliquo constituto, non simulando quod non erat, sed compatiendo, quia esse potuisset, tamquam qui se hominem cogitaret, omnibus omnia factus est, ut omnes lucrifaceret 51.

Sincere A. diligitur a Hieronymo.

4. 30. Teipsum, si placet, obsecro te, paulisper intuere; teipsum, inquam, erga memetipsum, et recole, vel, si habes conscripta, relege verba tua in illa Epistola quam mihi per fratrem nostrum iam collegam meum Cyprianum, breviorem misisti, quam veraci, quam germano, quam pleno charitatis affectu, cum quaedam me in te commisisse expostulasses graviter, subiunxisti: In hoc laeditur amicitia, in hoc necessitudinis iura violantur, ne videamur certare pueriliter, et fautoribus invicem, vel detractoribus nostris tribuere materiam contendendi. Haec abs te verba non solum ex animo dicta sentio, verum etiam benigno animo ad consulendum mihi. Denique addis, quod etiamsi non adderes, appareret, et dicis: Haec scribo, quia pure et christiane diligere te cupio, nec quidquam in mea mente retinere, quod distet a labiis. O vir sancte, mihique, ut Deus videt animam meam, veraci, corde dilecte, hoc ipsum quod posuisti in litteris tuis, quod te mihi exhibuisse non dubito, hoc ipsum omnino apostolum Paulum credo exhibuisse in Litteris suis, non unicuilibet homini, sed Iudaeis, et Graecis, et omnibus Gentibus filiis suis, quos in Evangelio genuerat, et quos pariendos parturiebat 52; et deinde posterorum tot milibus fidelium Christianorum, propter quos illa memoriae mandabatur Epistola, ut nihil in sua mente retineret quod distaret a labiis.

Amicitiae verae fundamenta.

4. 31. Certe factus es etiam tu, tamquam ego, non mentientis astu, sed compatientis affectu, cum cogitares tam me non relinquendum in ea culpa, in quam me prolapsum existimasti, quam nec te velles, si eo modo prolapsus esses. Unde agens gratias benevolae menti erga me tuae, simul posco, ut etiam mihi non succenseas, quod cum in opusculis tuis aliqua me moverent, motum meum intimavi tibi: hoc erga me ab omnibus servari volens, quod erga te ipse servavi, ut quidquid improbandum putant in scriptis meis, nec claudant subdolo pectore, nec ita reprehendant apud alios, ut taceant apud me; hinc potius existimans laedi amicitiam et necessitudinis iura violari. Nescio enim, utrum christianae amicitiae putandae sint, in quibus magis valet vulgare proverbium: Obsequium amicos, veritas odium parit 53, quam ecclesiasticum: Fideliora sunt vulnera amici, quam voluntaria oscula inimici 54.

Quomodo epistola in aliorum manus inciderit.

4. 32. Proinde carissimos nostros, qui nostris laboribus sincerissime favent, hoc potius quanta possumus instantia doceamus, quo sciant fieri posse ut inter carissimos aliquid alterutro sermone contradicatur, nec tamen caritas ipsa minuatur, nec veritas odium pariat, quae debetur amicitiae; sive illud verum sit quod contradicitur, sive corde veraci qualecumque sit dicitur, non retinendo in mente quod distet a labiis. Credant itaque fratres nostri, familiares tui, quibus testimonium perhibes, quod sint vasa Christi, me invito factum, nec mediocrem de hac re dolorem inesse cordi meo, quod litterae meae prius in multorum manus venerunt, quam ad te, ad quem scriptae sunt, pervenire potuerunt. Quo autem modo id acciderit, et longum est narrare, et, nisi fallor, superfluum: cum sufficiat si quid mihi in hoc creditur, non eo factum animo quo putatur; nec omnino meae fuisse voluntatis aut dispositionis, aut consensionis, aut saltem cogitationis, ut fieret. Hoc si non credunt, quod teste Deo loquor, quid amplius faciam non habeo. Ego tamen absit ut eos credam haec tuae Sanctitati malevola mente suggerere ad excitandas inter nos inimicitias; quas misericordia Domini Dei nostri avertat a nobis; sed, sine ullo nocendi animo, facile de homine humana vitia suspicari. Hoc me enim de illis aequum est credere, si vasa sunt Christi, non in contumeliam, sed in honorem facta, et disposita in domo magna a Deo, in opus bonum 55. Quod si post hanc attestationem meam, si in notitiam eorum venerit, facere voluerint; quam non recte faciant, et tu vides.

A. minime offendere voluit amicum.

4. 33. Quod sane scripseram, nullum me librum adversus te Romam misisse, ideo scripseram, quia et libri nomen ab illa epistola discernebam, unde omnino nescio quid aliud te audisse existimaveram; et Romam nec ipsam epistolam, sed tibi miseram; et adversus te non esse arbitrabar, quod sinceritate amicitiae sive ad admonendum, sive ad te vel me abs te corrigendum fecisse me noveram. Exceptis autem familiaribus tuis, teipsum obsecro per gratiam qua redempti sumus, ut quaecumque tua bona, quae tibi bonitate Domini concessa sunt, in litteris meis posui, non me existimes insidioso blandiloquio posuisse. Si quid autem in te peccavi, dimittas mihi. Nec illud quod de nescio cuius poetae facto ineptius fortasse quam litteratius a me commemoratum est, amplius quam dixi, ad te trahas: cum continuo subiecerim non hoc ideo me dixisse, ut oculos cordis reciperes, quos absit inquam ut amiseris; sed ut adverteres quos sanos ac vigiles haberes. Propter solam ergo
, si aliquid scripserimus quod scripto posteriore destruere debeamus, imitandam, non propter Stesichori caecitatem, quam cordi tuo nec tribui, nec timui, attingendum illud existimavi; atque identidem rogo, ut me fidenter corrigas, ubi mihi hoc opus esse perspexeris. Quamquam enim secundum honorum vocabula quae iam Ecclesiae usus obtinuit, episcopatus presbyterio maior sit: tamen in multis rebus Augustinus Hieronymo minor est; licet etiam a minore quolibet non sit refugienda, vel dedignanda correctio.

Rectae atque unius fidei interpretationes varias esse necesse.

5. 34. De interpretatione tua iam mihi persuasisti, qua utilitate Scripturas volueris transferre de Hebraeis, ut scilicet ea, quae a Iudaeis praetermissa, vel corrupta sunt, proferres in medium. Sed insinuare digneris peto, a quibus Iudaeis, utrum ab eis ipsis qui ante adventum Domini interpretati sunt; et si ita est, quibus vel quonam eorum: an ab istis posterius, qui propterea putari possunt aliqua de codicibus graecis vel subtraxisse, vel in eis corrupisse, ne illis testimoniis de christiana fide convincerentur. Illi autem anteriores cur hoc facere voluerint, non invenio. Deinde nobis mittas, obsecro, interpretationem tuam de Septuaginta, quam te edidisse nesciebam. Librum quoque tuum, cuius mentionem fecisti, de Optimo genere interpretandi, cupio legere, et adhuc nosse quomodo coaequanda sit in interprete peritia linguarum, coniecturis eorum qui Scripturas edisserendo pertractant; quos necesse est, etiamsi rectae atque unius fidei fuerint, varias parere in multorum locorum obscuritate sententias: quamvis nequaquam ipsa varietas ab eiusdem fidei unitate discordet; sicut etiam unus tractator, secundum eamdem fidem aliter atque aliter eumdem locum potest exponere, quia hoc eius obscuritas patitur.

A. optat Hieronymi interpretationem de LXX.

5. 35. Ideo autem desidero interpretationem tuam de Septuaginta, ut et tanta latinorum interpretum, qui qualescumque hoc ausi sunt, quantum possumus imperitia careamus: et hi qui me invidere putant utilibus laboribus tuis, tandem aliquando, si fieri potest, intellegant, propterea me nolle tuam ex hebraeo interpretationem in ecclesiis legi, ne contra Septuaginta auctoritatem, tamquam novum aliquid proferentes, magno scandalo perturbemus plebes Christi, quarum aures et corda illam interpretationem audire consueverunt, quae etiam ab Apostolis approbata est. Unde et illud apud Ionam virgultum 56, si in hebraeo nec hedera est, nec cucurbita, sed nescio quid aliud, quod trunco suo nixum nullis sustentandum adminiculis erigatur; mallem iam in omnibus latinis cucurbitam legi. Non enim frustra hoc puto Septuaginta posuisse, nisi quia et huic simile sciebant.

Germanam caritatem sinceram esse.

5. 36. Satis me, imo fortasse plus quam satis, tribus epistolis tuis, respondisse arbitror; quarum duas per Cyprianum accepi, unam per Firmum. Rescribe quod visum fuerit ad nos vel alios instruendos. Dabo autem operam diligentiorem, quantum me adiuvat Dominus, ut litterae quas ad te scribo, prius ad te perveniant quam ad quemquam, a quo latius dispergantur. Fateor enim, nec mihi hoc fieri velle de tuis ad me, quod de meis ad te factum iustissime expostulas. Tamen placeat nobis invicem non tantum caritas, verum etiam libertas amicitiae, ne apud me taceas, vel ego apud te, quod in nostris litteris vicissim nos movet, eo scilicet animo qui oculis Dei in fraterna dilectione non displicet. Quod si inter nos fieri posse sine ipsius dilectionis perniciosa offensione non putas; non fiat. Illa enim caritas quam tecum habere vellem, profecto maior est; sed melius haec minor quam nulla est.

Translation source →View original manuscript →

1. Never was the face of any one more familiar to another, than the peaceful, happy, and truly noble diligence of your studies in the Lord has become to me. For although I long greatly to be acquainted with you, I feel that already my knowledge of you is deficient in respect of nothing but a very small part of you — namely, your personal appeara...

Procopius→Jeromec. 420 · jerome #150

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Theophilus→Jeromec. 400 · jerome #89

This letter (probably earlier in date than the three preceding) commends to Jerome the monk Theodore, who, having come from Rome to declare the condemnation of Origenism by the church there, had visited the monasteries of Nitria now purged of heresy, and wished before returning to the West to see the Holy Places as well. The date of the letter i...

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1. Never since I began to write to you, and to long for your writing in return, have I met with a better opportunity for our exchanging communications than now, when my letter is to be carried to you by a most faithful servant and minister of God, who is also a very dear friend of mine, namely, our son Cyprian, deacon. Through him I expect to re...

Theophilus→Jeromec. 403 · jerome #98

A translation by Jerome of Theophilus's paschal letter for the year 402 A.D. Like that of the previous year (Letter XCVI.) it deals mainly with the heresies of Apollinarius and Origen. About this page Source.

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