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LETTER LXXXII. ( 405.) - Philip Schaff, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Vol. 1 (The Confessions and Letters of St. Augustine) 
A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, ed. Philip Schaff, LL.D. (Buffalo: The Christian Literature Co., 1886). Vol. 1 The Confessions and Letters of St. Augustin, with a Sketch of his Life and Work.
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A Reply to Letters LXXII., LXXV., and LXXXI.
to jerome, my lord beloved and honoured in the bowels of christ, my holy brother and fellow-presbyter, augustin sends greeting in the lord.
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 despatched 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 ourselves1 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 panting 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;2 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 ms. 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!”3
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 unto Peter before them all, ‘If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?’ ”1 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”?2 After having previously said to them, “The things which I write unto you, behold, before God, I lie not,”3 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;4 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.5 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,1 performing a vow at Cenchrea,2 and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow,3 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.”4 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, ye would have believed Me; for he wrote of Me.”
9. For mark, I beseech you, the words of James: “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest 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 thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself 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 thee, are nothing; but that thou thyself 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.”5 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 thee are nothing;”6 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.”1 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;2 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”?3 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”1 (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 offence 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,”1 I entirely indorse 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,”2 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,”3 and that “we have received grace for grace; for the law was given by Moses, but grace and truth came by Jesus Christ;”4 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;5 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 thy cleansing those things which Moses commanded for a testimony unto them,”1 —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,2 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 ye be circumcised, Christ shall profit you nothing.”3 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 ye be circumcised without dissimulation, any more than, If ye be circumcised with dissimulation. He says unreservedly, “If ye 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 ye 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.”4 The same is affirmed in words which you have quoted: “Christ is become of no effect to you, whosoever of you is justified by the law; ye are fallen from grace.”5 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 ye be led of the Spirit, ye are not under the law,”6 —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.”7
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, “Thou shalt not covet,”8 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.9 “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.”10 As he says here, “that sin by the commandment might become exceeding sinful,” so elsewhere, “The law entered that the offence might abound; but where sin abounded, grace did much more abound.”11 Again, in another place, after affirming, when speaking of the dispensation of grace, that grace alone justifies, he asks, “Wherefore then serveth the law?” and answers immediately, “It was added because of transgressions, until the Seed should come to whom the promises were made.”12 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.”13 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.”14 The satisfactory discussion of this, however, would require too long a digression, if not a separate volume. If, then, that precept of the law, “Thou shalt 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,”1 —“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 duty2 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,”3 and who believes the Psalmist’s word, “Thou wilt destroy all them that speak lies.”4
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,”5 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.6 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 defence 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.
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.7 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,8 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,1 and also of our Cyprian,2 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.”3
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,4 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 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 conduct2 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;”3 and therefore he became all things to all men, that he might gain all,4 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.”5
29. This compassionate affection Paul recommends in the same Epistle to the Galatians, saying: “If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”6 See whether he has not said, “Make thyself as he is, that thou mayest 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.
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.”7 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 seeth 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 behoved 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,”1 is of more authority than the scriptural proverb, “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.”2
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.3 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.”4 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 Augustin is 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.
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 mss., 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;1 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 offence 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,2 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.3
[1 ]Ludamus. Letter LXXXI. On this unfortunate word of Jerome’s Augustin lingers with most provoking ingenuity.
[2 ]See Letter LXXII., sec. 2.
[3 ]Letter LXVIII. sec. 2.
[1 ]Gal. ii. 14.
[2 ]Gal. iv. 19.
[3 ]Ch. i. 21.
[4 ]Matt. xxvi. 75.
[5 ]2 Sam. xi. 4, 17.
[1 ]Acts xvi. 3.
[2 ]Acts xviii. 18.
[3 ]Acts xxi. 26.
[4 ]Acts xxi. 21.
[5 ]Acts xxi. 20-25.
[6 ]Acts xxi. 24.
[1 ]Gal. ii. 3-5.
[2 ]See Jerome’s Letter, LXXV. sec. 16, p. 340.
[3 ]Ezek. xx. 25.
[1 ]See Letter LXXV. sec. 13, p. 338.
[1 ]See Letter LXXV. sec. 14, pp. 338, 339.
[2 ]Luke xvi. 16.
[3 ]John v. 18.
[4 ]John i. 16, 17.
[5 ]Jer. xxxi. 31.
[1 ]Mark i. 44.
[2 ]John vii. 10.
[3 ]Gal. v. 2.
[4 ]Gal. ii. 21.
[5 ]Gal. v. 4.
[6 ]Gal. v. 18.
[7 ]Jerome, Letter LXXV. sec. 14, p. 339.
[8 ]Ex. xx. 17 and Deut. v. 21.
[9 ]Evangelica maxime illustratione prædicari.
[10 ]Rom. vii. 13.
[11 ]Rom. v. 20.
[12 ]Gal. iii. 19.
[13 ]Rom. xiii. 10.
[14 ]Rom. v. 5.
[1 ]Letter LXXV. sec. 14, p. 339.
[2 ]Mendacium officiosum.
[3 ]Jas. v. 12; Matt. v. 37.
[4 ]Ps. v. 6.
[5 ]1 Cor. iv. 2.
[6 ]Cum ipsa fides in latino sermone ab eo dicatur appellata quia fit quod dicitur.
[7 ]Jerome’s Letter, LXXV. sec. 6, p. 335.
[8 ]Ibid. sec. 4, p. 334.
[1 ]In his Commentary on Galatians.
[2 ]In his letter, LXX., to Quintus; Ante-Nicene Fathers, Am. ed. vol. v. p. 377.
[3 ]Gal. i. 20.
[4 ]Letter XL. sec. 4, p. 273; quoted also by Jerome, LXXV. sec. 12, p. 338.
[1 ]1 Tim. iv. 4.
[2 ]We follow here the reading of fourteen mss., “agit” instead of “ait.”
[3 ]1 Tim. i. 5.
[4 ]1 Cor. ix. 19-22.
[5 ]Matt. vii. 12.
[6 ]Gal. vii. 2.
[7 ]Letter LXXII. sec. 4.
[1 ]Terence, Andria, Act i. Sc. 1.
[2 ]Prov. xxvii. 6.
[3 ]2 Tim. ii. 20, 21.
[4 ]Letter XL. sec. 7, p. 274.
[1 ]An important sentence, as indicating the estimation in which Augustin held the “consensus patrum” as an authority in the interpretation of Scripture.
[2 ]Ch. iv. 6.
[3 ]It is interesting to know that Jerome afterwards admitted the soundness of the view so ably and reasonably defended by Augustin in this letter concerning the rebuke of Peter at Antioch. In Letter CLXXX., addressed to Oceanus, we have these words. “This question the venerable Father Jerome and I have discussed fully in letters which we exchanged, and in the last work which he has published against Pelagius, under the name of Critobulus, he has maintained the same opinion concerning that event, and the sayings of the apostles, as I myself had adopted, following the blessed Cyprian.” See Jerome, book i., against the Pelagians, and Cyprian, Letter LXX., to Quintus.