you will become more rich as a blessing through the love with which your kindness receives it. May the Lord keep you for ever from this generation,+ my brother and sister most beloved and sincere, truly benevolent, and most eminently endowed with abundant grace from the Lord.

ing his country you will hear from his own lips. As to his pious resolution-his promise, namely, to devote himself to the service of God-it will be more decisively known after some time has elapsed, when his strength has been confirmed, and his present fear is removed. Perceiving the warmth of your love for me, and encouraged thereby to believe that you will not grudge the labour of reading what I have written, I send to your Holiness and Charity three books: would This letter from Paulinus to Romanianus and Licenthat the size of the volumes were an index of the tius expresses the satisfaction with which he heard of the completeness of the discussion of so great a sub-promotion of Augustin to the episcopate, and conveys both in prose and in verse excellent counsels to Licentius: it is one which in this selection may without loss be omitted.

:

LETTER XXXII.

LETTER XXXIII.

(A.D. 396.)

MOST BELOVED, AUGUSTIN SENDS GREETING.

ject; for the question of free-will is handled in them! I know that these books, or at least some of them, are not in the possession of our brother Romanianus; but almost everything which I have been able for the benefit of any readers to write is, as I have intimated, accessible to your perusal through him, because of your love to me, although TO PROCULEIANUS, MY LORD, HONOURABLE AND I did not charge him to carry them to you. For he already had them all, and was carrying them with him moreover, it was by him that my answer to your first letter was sent. I suppose that your Holiness has already discovered, by that spiritual sagacity which the Lord has given you, how much that man bears in his soul of what is good, and how far he still comes short through infirmity. In the letter sent through him you have, as I trust, read with what anxiety I commended himself and his son to your sympathy and love, as well as how close is the bond by which they are united to me. May the Lord build them up by your means! This must be asked from Him rather than from you, for I know how much it is already your desire.

8. I have heard from the brethren that you are writing a treatise against the Pagans: if we have any claim on your heart, send it at once to us to read. For your heart is such an oracle of divine truth, that we expect from it answers which shall satisfactorily and clearly decide the most prolix debates. I understand that your Holiness has the books of the most blessed father' Ambrose, of which I long greatly to see those which, with much care and at great length, he has written against some most ignorant and pretentious men, who affirm that our Lord was instructed by the writings of Plato.2

9. Our most blessed brother Severus, formerly of our community, now president 3 of the church in Milevis, and well known by the brethren in that city, joins me in respectful salutation to your Holiness. The brethren also who are with me serving the Lord salute you as warmly as they long to see you: they long for you as much as they love you; and they love you as your eminent goodness merits. The loaf which we send

1 Beatissimi papæ.

2 These books of Ambrose are lost. 3 Antistes.

1. The titles prefixed to this letter I need not defend or explain at any length to you, though they may give offence to the vain prejudices of ignorant men. For I rightly address you as lord, seeing that we are both seeking to deliver each other from error, although to some it may seem uncertain which of us is in error before the matter has been fully debated; and therefore we are mutually serving one another, if we sincerely labour that we may both be delivered from the perversity of discord. That I labour to do this with a sincere heart, and with the fear and trembling of Christian humility, is not perhaps to most men manifest, but is seen by Him to whom all hearts are open. What I without hesitation esteem honourable in you, you readily perceive. For I do not esteem worthy of any honour the error of schism, from which I desire to have all men delivered, so far as is within my power; but yourself I do not for a moment hesitate to regard as worthy of honour, chiefly because you are knit to me in the bonds of a common humanity, and because there are conspicuous in you some indications of a more gentle disposition, by which I am encouraged to hope that you may readily embrace the truth when it has been demonstrated to you. As for my love to you, I owe not less than He commanded who so loved us as to bear the shame of the cross for our sakes.

2. Be not, however, surprised that I have so long forborne from addressing your Benevolence; for I did not think that your views were such as were with great joy declared to me by brother Evodius, whose testimony I cannot but believe. For he tells me that, when you met accidentally at the same house, and conversation began between you concerning our hope, that is to say, the inheritance of Christ, you were kindly pleased

4 See Ps. xii. 7.

to say that you were willing to have a conference citement in defending the communion to which with me in the presence of good men. I am he belongs, may have said something too vetruly glad that you have condescended to make hemently through strong feeling, you ought to this proposal: and I can in no wise forego so excuse him on the ground of his age, and of important an opportunity, given by your kind- the importance of the matter in his estimation. ness, of using whatever strength the Lord may 4. I beseech you, however, to remember what be pleased to give me in considering and debat- you have been pleased to promise; namely, to ing with you what has been the cause, or source, investigate amicably with me a matter of so or reason of a division so lamentable and deplor- great importance, and so closely pertaining to able in that Church of Christ to which He said: the common salvation, in the presence of such "Peace I give you, my peace I leave unto you." spectators as you may choose (provided only 3. I heard from the brother aforesaid that you that our words are not uttered so as to be lost, had complained of his having said something in but are taken down with the pen; so that we answer to you in an insulting manner; but, I may conduct the discussion in a more calm and pray you, do not regard it as an insult, for I am orderly manner, and anything spoken by us sure it did not proceed from an overbearing spirit, which escapes the memory may be recalled by as I know my brother well. But if, in disputing reading the notes taken). Or, if you prefer it, in defence of his own faith and the Church's we may discuss the matter without the interferlove, he spoke perchance with a degree of warmth ence of any third party, by means of letters or something which you regarded as wounding your conference and reading, wherever you please, dignity, that deserves to be called, not contuma- lest perchance some hearers, unwisely zealous, cy, but boldness. For he desired to debate and should be more concerned with the expectation discuss the question, not to be merely submitting of a conflict between us, than the thought of our to you and flattering you. For such flattery is mutual profit by the discussion. Let the people, the oil of the sinner, with which the prophet however, be afterwards informed through us of does not desire to have his head anointed; for the debate, when it is concluded; or, if you he saith: "The righteous shall correct me in prefer to have the matter discussed by letters compassion, and rebuke me; but the oil of the exchanged, let these letters be read to the two sinner shall not anoint my head." For he pre-congregations, in order that they may yet come fers to be corrected by the stern compassion of to be no longer divided, but one. In fact, I the righteous, rather than to be commended with willingly accede to whatever terms you wish, or the soothing oil of flattery. Hence also the say-prescribe, or prefer. And as to the sentiments ing of the prophet: "They who pronounce you of my most blessed and venerable father Valehappy cause you to err." 3 Therefore also it is rius, who is at present from home, I undertake commonly and justly said of a man whom false with fullest confidence that he will hear of this compliments have made proud, "his head has with great joy; for I know how much he loves grown;" for it has been increased by the oil peace, and how free he is from being influenced of the sinner, that is, not of one correcting with by any paltry regard for vain parade of dignity. stern truth, but of one commending with smooth 5. I ask you, what have we to do with the flattery. Do not, however, suppose me to mean dissensions of a past generation? Let it suffice by this, that I wish it to be understood that you that the wounds which the bitterness of proud have been corrected by brother Evodius, as by men inflicted on our members have remained a righteous man; for I fear lest you should until now; for we have, through the lapse of think that anything is spoken by me also in an time, ceased to feel the pain to remove which insulting manner, against which I desire to the the physician's help is usually sought. You see utmost of my power to be on guard. But He how great and miserable is the calamity by which is righteous who hath said, "I am the truth." the peace of Christian homes and families is When, therefore, any true word has been uttered, broken. Husbands and wives, agreeing together though it may be somewhat rudely, by the mouth at the family hearth, are divided at the altar of of any man, we are corrected not by the speaker, Christ. By Him they pledge themselves to be who may perhaps be not less a sinner than our- at peace between themselves, yet in Him they selves, but by the truth itself, that is to say, by cannot be at peace. Children have the same Christ who is righteous, lest the unction of smooth but pernicious flattery, which is the oil of the sinner, should anoint our head. Although, therefore, brother Evodius, through undue ex

1 John xiv. 27.

2 Ps. cxli. 5.

2

3 Isa. iii. 12, according to the LXX. version.

4 Crevit caput.

5 John xiv. 6.

5

home, but not the same house of God, with their own parents. They desire to be secure of the earthly inheritance of those with whom they wrangle concerning the inheritance of Christ. Servants and masters divide their common Lord, who took on Him the form of a servant that He might deliver all from bondage. Your party honours us, and our party honours you. Your

members appeal to us by our episcopal insignia,' and our members show the same respect to you. We receive the words of all, we desire to give offence to none. Why then, finding cause of offence in none besides, do we find it in Christ, whose members we rend asunder? When we may be serviceable to men that are desirous of terminating through our help disputes concerning secular affairs, they address us as saints and servants of God, in order that they may have their questions as to property disposed of by us: let us at length, unsolicited, take up a matter which concerns both our own salvation and theirs. It is not about gold or silver, or land, or cattle, matters concerning which we are daily saluted with lowly respect, in order that we may bring disputes to a peaceful termination, -but it is concerning our Head Himself that this dissension, so unworthy and pernicious, exists between However low they bow their heads who salute us in the hope that we may make them agree together in regard to the things of this world, our Head stooped from heaven even to the cross, and yet we do not agree together in Him.

us.

erced into the Catholic communion, but that to all who are in error the truth may be openly declared, and being by God's help clearly exhibited through my ministry, may so commend itself as to make them embrace and follow it.

2. Passing many other things unnoticed, what could be more worthy of detestation than what has just happened? A young man is reproved by his bishop for frequently beating his mother like a madman, and not restraining his impious hands from wounding her who bore him, even on those days on which the sternness of law shows mercy to the most guilty criminals. He then threatens his mother that he would pass to the party of the Donatists, and that he would kill her whom he is accustomed to beat with incredible ferocity. He utters these threats, then passes over to the Donatists, and is rebaptized while filled with wicked rage, and is arrayed in white vestments while he is burning to shed his mother's blood. He is placed in a prominent and conspicuous position within the railing in the church; and to the eyes of sorrowful and indignant beholders, he who is purposing matricide is exhibited as a regenerate man.

6. I beg and beseech you, if there be in you 3. I appeal to you, as a man of most mature that brotherly feeling for which some give you judgment, can these things find favour in your credit, let your goodness be approved sincere, eyes? I do not believe this of you: I know and not feigned with a view to passing honours, your wisdom. A mother is wounded by her son by this, that your bowels of compassion be in the members of that body which bore and moved, so that you consent to have this matter nursed the ungrateful wretch; and when the discussed; joining with me in persevering prayer, Church, his spiritual mother, interferes, she too and in peaceful discussion of every point. Let is wounded in those sacraments by which, to not the respect paid by the unhappy people to our dignities be found, in the judgment of God, aggravating our condemnation; rather let them be recalled along with us, through our unfeigned love, from errors and dissensions, and guided into the ways of truth and peace.

the same ungrateful son, she ministered life and nourishment. Do you not seem to hear the young man gnashing his teeth in rage for a parent's blood, and saying, "What shall I do to the Church which forbids my wounding my mother? I have found out what to do: let the Church herself be wounded by such blows as she can suffer; let that be done in me which may cause her members pain. Let me go to those who know how to despise the grace with which she gave me spiritual birth, and to mar the form which in her womb I received. Let me vex both my natural and my spiritual mother with cruel tortures: let the one who was the second to give me birth be the first to give me burial; for her sorrow let me seek spiritual death, and for the other's death let me prolong my natural life." Oh, Eusebius! I appeal to you as an honourable man, what else may we expect, than that now he shall feel himself, as a Donatist, so armed as to have no fear in assailing that unhappy woman, decrepit with age and helpless in her widowhood, from wounding whom he was restrained while he remained a Catholic? For what else had he purposed in his passionate

2 During Lent and the Easter holidays.

2

heart when he said to his mother, "I will pass I should rather go to Constantina, because in over to the party of Donatus, and I will drink that town his party was more numerous; or that your blood?" Behold, arrayed in white vest- I should go to Milevis, because there, as they ments, but with conscience crimson with blood, say, they are soon to hold a council; — these he has fulfilled his threat in part; the other part things are absurd, for my special charge does remains, viz. that he drink his inother's blood. not extend beyond the Church of Hippo. The If, therefore, these things find favour in your whole importance of this question to me, in the eyes, let him be urged by those who are now first place, is as it affects Proculeianus and myhis clergy and his sanctifiers to fulfil within eight self; and if, perchance, he thinks himself not a days the remaining portion of his vow. match for me, let him implore the aid of any one whom he pleases as his colleague in the debate. For in other towns we interfere with the affairs of the Church only so far as is permitted or enjoined by our brethren bearing the same priestly office with us, the bishops of these towns.

4. The Lord's right hand indeed is strong, so that He may keep back this man's rage from that unhappy and desolate widow, and, by means known unto His own wisdom, may deter him from his impious design; but could I do otherwise than utter my feelings when my heart was pierced with such grief? Shall they do such things, and am I to be commanded to hold my peace? When He commands me by the mouth of the apostle, saying that those who teach what they ought not must be rebuked by the bishop,' shall I be silent through dread of their displeasure? The Lord deliver me from such folly! As to my desire for having such an impious crime recorded in our public registers, it was desired by me chiefly for this end, that no one who may hear me bewailing these proceedings, especially in other towns where it may be expedient for me to do so, may think that I am inventing a falsehood, and the rather, because in Hippo itself it is already affirmed that Proculeianus did not issue the order which was in the official report ascribed to him.

5. In what more temperate way could we dispose of this important matter than through the mediation of such a man as you, invested with most illustrious rank, and possessing calmness as well as great prudence and goodwill? I beg, therefore, as I have already done by our brethren, good and honourable men, whom I sent to your Excellency, that you will condescend to inquire whether it is the case that the presbyter Victor did not receive from his bishop the order which the public official records reported; or whether, since Victor himself has said otherwise, they have in their records laid a thing falsely to his charge, though they belong to the same communion with him. Or, if he consents to our calmly discussing the whole question of our differences, in order that the error which is already manifest may become yet more so, I willingly embrace the opportunity. For I have heard that he proposed that without popular tumult, in the presence only of ten esteemed and honourable men from each party, we should investigate what is the truth in this matter according to the Scriptures. As to another proposal which some have reported to me as made by him, that

I Tit. i. 9-13.

6. And yet I cannot comprehend what there is in me, a novice, that should make him, who calls himself a bishop of so many years' standing, unwilling and afraid to enter into discussion with me. If it be my acquaintance with liberal studies, which perhaps he did not pursue at all, or at least not so much as I have done, what has this to do with the question in debate, which is to be decided by the Holy Scriptures or by ecclesiastical or public documents, with which he has for so many years been conversant, that he ought to be more skilled in them than I am? Once more, I have here my brother and colleague Samsucius, bishop of the Church of Turris,3 who has not learned any of those branches of culture of which he is said to be afraid : let him attend in my place, and let the debate be between them. I will ask him, and, as I trust in the name of Christ, he will readily consent to take my place in this matter; and the Lord will, I trust, give aid to him when contending for the truth: for although unpolished in language, he is well instructed in the true faith. There is therefore no reason for his referring me to others whom I do not know, instead of letting us settle between ourselves that which concerns ourselves. However, as I have said, I will not decline meeting them if he himself asks their assistance.

utmost freedom in that misconduct from which in the Catholic Church he was restrained. Perhaps Proculeianus knows nothing about this case either. Let it therefore through you, as a man of grave and dispassionate spirit, be made known to him; and let him order that man to be dismissed from his communion, who has chosen it for no other reason than that he had, on account of insubordination and dissolute habits, forfeited his clerical office in the Catholic Church.

3. For my own part, if it please the Lord, I purpose to adhere to this rule, that whoever, after being deposed among them by a sentence of discipline, shall express a desire to pass over into the Catholic Church, must be received on condition of submitting to give the same proofs of penitence as those which, perhaps, they would have constrained him to give if he had remained among them. But consider, I beseech you, how worthy of abhorrence is their procedure in regard to those whom we check by ecclesiastical censures for unholy living, persuading them first to come to a second baptism, in order to their being qualified for which they de

you to this, I might perhaps have easily shown how competent you are to judge between us in a cause so clear and simple; nay, I might show how you are already doing this, inasmuch as you, who are afraid of the office of judge, do not hesitate to pronounce sentence in favour of one of the parties before you have heard both. But of this, as I have said, I do not meanwhile say anything. For I had asked nothing else from your honourable good-nature, and I beseech you to be pleased to remark it in this letter, if you did not in the former, - than that you should ask Proculeianus whether he himself said to his presbyter Victor that which the public registers have by official report ascribed to him, or whether those who were sent have written in the public registers not what they heard from Victor, but a falsehood; and further, what his opinion is as to our discussing the whole question between us. I think that he is not constituted judge between parties, who is only requested by the one to put a question to the other, and condescend to write what reply he has received. This also I now again ask you not to refuse to do, because, as I know by ex-clare themselves to be pagans (and how much periment, he does not wish to receive a letter from me, otherwise I would not employ your Excellency's mediation. Since, therefore, he does not wish this, what could I do less likely to give offence, than to apply through you, so good a man and such a friend of his, for an answer concerning a matter about which the burden of my responsibility forbids me to hold my peace? Moreover, you say (because the son's beating of his mother is disapproved by your sound judgment), "If Proculeianus had known this, he would have debarred that man from communion with his party." I answer in a sentence, "He knows it now, let him now debar him."

2. Let me mention another thing. A man who was formerly a subdeacon of the church at Spana, Primus by name, when, having been forbidden such intercourse with nuns as contravened the laws of the Church,' he treated with contempt the established and wise regulations, was deprived of his clerical office, this man also, being provoked by the divinely warranted discipline, went over to the other party, and was by them rebaptized. Two nuns also, who were settled in the same lands of the Catholic Church with him, either taken by him to the other party, or following him, were likewise rebaptized and now, among bands of Circumcelliones and troops of homeless women, who have declined matrimony that they may avoid restraint, he proudly boasts himself in excesses of detestable revelry, rejoicing that he now has without hindrance the

1 Accessus indisciplinatus sanctimonialium.

blood of martyrs has been poured out rather than that such a declaration should proceed from the mouth of a Christian !); and thereafter, as if renewed and sanctified, but in truth more hardened in sin, to defy with the impiety of new madness, under the guise of new grace, that discipline to which they could not submit. If, however, I am wrong in attempting to obtain the correction of these abuses through your benevolent interposition, let no one find fault with my causing them to be made known to Proculeianus by the public registers, a means of notification which in this Roman city cannot, I believe, be refused to me. For, since the Lord commands us to speak and proclaim the truth, and in teaching to rebuke what is wrong, and to labour in season and out of season, as I can prove by the words of the Lord and of the apostles,2 let no man think that I am to be persuaded to be silent concerning these things. If they meditate any bold measures of violence or outrage, the Lord, who has subdued under His yoke all earthly kingdoms in the bosom of His Church spread abroad through the whole world, will not fail to defend her from wrong.

4. The daughter of one of the cultivators of the property of the Church here, who had been one of our catechumens, had been, against the will of her parents, drawn away by the other party, and after being baptized among them, had assumed the profession of a nun. Now her father wished to compel her by severe treatment to res turn to the Catholic Church; but I was unwilling

2 2 Tim. iv. 2 and Tit. i. 9-11.