Book I.(1)
Book I.(1)
Addressed to Renatus, the Monk.
On receiving from Renatus the two books of Vincentius Victor, who disapproved of Augustin's opinion touching the nature of the soul, and of his hesitation in respect of its origin, Augustin points out how the young objector, in his self-conceit in aiming to decide on so abstruse a subject, had fallen into insufferable mistakes. He then proceeds to show that those passages of scripture by which Victor thought he could prove that human souls are not derived by propagation, but are breathed by God afresh into each man at birth, are ambiguous, and inadequate for the confirmation of this opinion of his.
Chapter I [I.]-Renatus Had Done Him a Kindness by Sending Him the Books Which Had Been Addressed to Him.
Your sincerity towards us, dearest brother Renatus, and your brotherly kindness, and the affection of mutual love between us, we already had clear proof of; but now you have afforded us a still clearer proof, by sending me two books, written by a person whom I knew, indeed, nothing of,-though he was not on that account to be despised,-called Vincentius Victor (for in such form did I find his name placed at the head of his work): this you did in the summer of last year; but owing to my absence from home, it was the end of autumn before they found their way to me. How, indeed, would you be likely with your very great affection for me to fail either in means or inclination to bring under my notice any writings of the kind, by whomsoever composed, if they fell into your hands, even if they were addressed to some one else? How much less likely, when my own name was mentioned and read-and that in a context of gainsaying some words of mine, which I had published in certain little treatises? Now you have done all this in the way you were sure to act as my very sincere and beloved friend.
Chapter 2 [II.] - He Receives with a Kindly and Patient Feeling the Books of a Young and Inexperienced Man Who Wrote Against Him in a Tone of Arrogance. Vincentius Victor Converted from the Sect of the Rogatians,
I am somewhat pained, however, at being thus far less understood by your Holiness than I should like to be; forasmuch as you supposed that I should so receive your communication, as if you did me an injury, by making known to me what another had done. You may see, indeed, how far this feeling is from my mind, in that I have no complaint to make of having suffered any wrong even from him. For, when he entertained views different from my own, was he bound to preserve silence? It ought, no doubt, to be even pleasant to me, that he broke silence in such a way as to put it in our power to read what he had to say. He ought, I certainly think, to have written simply to me, rather than to another concerning me; but as he was unknown to me, he did not venture to intrude personally on me in refuting my words. He thought there was no necessity for applying to me in a matter on which he seemed to himself least of all liable to be doubted,(2) but to be holding a perfectly well-known and certain opinion. He moreover, acted in obedience to a friend of his by whom he tells us he was compelled to write. And if he expressed any sentiment during the controversy which was contumelious to me, I would prefer supposing that he did this, not with any wish to treat me with incivility, but from the necessity of thinking differently from me. For in all cases where a person's animus towards one is indeterminate and unknown, I think it better to suppose the existence of the kindlier motive, than to find fault with an undiscovered one. Perhaps, too, he acted from love to me, as knowing that what he had written might possibly reach me; being at the same time unwilling that I should be in error on such points as he especially thinks himself to be free from error regarding. I ought, therefore, to be grateful for his kindness, although I feel obliged to disapprove of his opinion. Accordingly, as regards the points on which he does not entertain right views, he appears to me to deserve gentle correction rather than severe disapproval; more especially because, if I am rightly informed, he has lately become a catholic-a matter in which he is to be congratulated. For he has freedhimself from the schism and errors of the Donatists (or rather the Rogatists) in which he was previously implicated; and if he understands the catholic verity as he ought, we may really rejoice at his conversion.
Chapter 3 [III]-The Eloquence of Vincentius, Its Dangers and Its Tolerableness.
For he has an eloquence by which he is able to explain what he thinks. He must, therefore, be dealt with accordingly; and we must hope that he may entertain right sentiments, and that he may not turn useless things into objects of desire; that he may not seem to have propounded as true whatever he may have expressed with eloquence. But in his very outspokenness he may have much to correct, and to prune of redundant verbiage. And this characteristic of his has actually given offence to you, who are a person of gravity, as your own writings indicate. This fault, however, is either easily corrected, or, if it be resorted to with fondness by light minds, and borne with by serious ones, it is not attended with any injury to their faith. For we have already amongst us men who are frothy in speech, but sound in the faith. We need not then despair that this quality even in him (it might be endurable, however, even if it proved permanent) may be tempered and cleansed-in fact, may be either extended or recalled to an entire and solid criterion; especially as he is said to be young, so that diligence may supply to him whatever defect his inexperience may possess, and ripeness of age may digest what crude loquacity finds indigestible. The troublesome, dangerous, and pernicious thing is, when folly is set off by the commendation which is accorded to eloquence, and when a poisonous draught is drunk out of a precious goblet.
Chapter 4 [IV.]-The Errors Contained in the Books of Vincentius Victor. He Says that the Soul Comes from God, But Was Not Made Either Out of Nothing or Out of Any Created Thing.
I will now proceed to point out what things are chiefly to be avoided in his contentious statement. He says that the soul was made, indeed, by God, but that it is not a portion of God or of the nature Of God,-which is an entirely true statement. When, however, he refuses to allow that it is made out of nothing, and mentions no other created thing out of which it was made; and makes God its author, in such a sense that He must be supposed to have made it, neither out of any non-existing things, that is, out of nothing, nor out of anything which exists other than God, but out of His very self: he is little aware that in the revolution of his thoughts he has come back to the position which he thinks he has avoided, even that the soul is nothing else than the nature of God; and consequently that there is an actual something made out of the nature of God by the self-same God, for the making of which the material of which He makes it is His own very self who makes it; and that thus God's nature is changeable, and by being changed for the worse the very nature of God Himself incurs condemnation at the hands of the self-same God! How far all this is from being fit for your intelligent faith to suppose, how alien it is from the heart of a catholic, and how much to be avoided, you can readily see. For the soul is either so made out of the breath, or God's breath is so made into it, that it was not created out of Himself, but by Himself out of nothing. It is not, indeed, like the case of a human being, when he breathes: he cannot form a breath out of nothing, but he restores to the air the breath which he inhaled out of it. We may in some such manner suppose that certain airs surrounded the Divine Being, and that He inhaled a particle of it by breathing, and exhaled it again by respiration, when He breathed into man's face, and so formed for him a soul. If this were the process, it could not have been out of His very self, but out of the circumambient airy matter, that what He breathed forth must have arisen. Far be it, however, from us to say, that the Almighty could not have made the breath of life out of nothing, by which man might become a living soul; and to crowd ourselves into such straits, as that we must either think that something already existed other than Himself, out of which He formed breath, or else suppose that He formed out of Himself that which we see was made subject to change. Now, whatever is out of Himself, must necessarily be of the self-same nature as Himself, and therefore immutable: but the soul (as all allow) is mutable. Therefore it is not out of Him, because it is not immutable, as He is. If, however, it was not made of anything else, it was undoubtedly made out of nothing-but by Himself
Chapter 5 [V.]-Another of Victor's Errors, that the Soul is Corporeal.
But as regards his contention, "that the soul is not spirit, but body," what else can he mean to make out, than that we are composed, not of soul and body, but of two or even three bodies? For inasmuch as he says that we consist of spirit, soul and body, and asserts that all the three are bodies; it follows, that he supposes usto be made up of three bodies. How absurd this conclusion is, I think ought rather to be demonstrated to him than to you. But this is not an intolerable error on the part of a person who has not yet discovered that there is in existence a something, which, though it be not corporeal, yet may wear somewhat of the similitude of a body.
Chapter 6 [VI.] -Another Error Out of His Second Book, to the Effect, that the Soul Deserved to Be Polluted by the Body.
But he is plainly past endurance in what he says in his second book, when he endeavours tosolve a very difficult question on original sin, how it belongs to body and soul, if the soul is not derived by parental descent but is breathed afresh by God into a man. Striving to explain this troublesome and profound point, he thus expresses his view: "Through the flesh the soul fitly recovers its primitive condition, which it seemed to have gradually lost through the flesh, in order that it may begin to be regenerated by the very flesh by which it had deserved to be polluted." You observe how this person, having been so bold as to undertake what exceeds his powers, has fallen down such a precipice as to say, that the soul deserved to be defiled by the body; although he could in no wise declare whence it drew on itself this desert, before it put on flesh. For if it first had from the flesh its desert of sin, let him tell us (if he can) whence (previous to sin) it derived its desert to be contaminated by the flesh. For this desert, which projected it into sinful flesh to be polluted by it, it of course had either from itself, or, which is much more offensive to our mind, from God. It certainly could not, previous to its being invested with the flesh, have received from that flesh that ill desert by reason of which it was projected into the flesh, in order to be defiled by it. Now, if it had the ill desert from its own self, how did it get it, seeing that it did no sin previous to its assumption of flesh? But if it be alleged that it had the ill desert from God, then, I ask, who could listen to such blasphemy? Who could endure it? Who could permit it to be alleged with impunity? For the question which arises here, remember, is not, what was the ill desert which adjudged the soul to be condemned after it became incarnate, but what was its ill desert prior to the flesh, which condemned it to the investiture of the flesh, that it might be thereby polluted? Let him explain this to us, if he can, seeing that he has dared to say that the soul deserved to be defiled by the flesh.
Chapter 7 [VII.] - Victor Entangles Himself in an Exceedingly Difficult Question. God's Foreknowledge is No Cause of Sin.
In another passage, also, on proposing for explanation the very same question in which he had entangled himself, he says, speaking in the person of certain objectors: "Why, they ask, did God inflict upon the soul so unjust a punishment as to be willing to relegate it into a body, when, by reason of its association with the flesh, that begins to be sinful which could not have been sinful?" Now, amidst the reefy sea of such a question, it was surely his duty to beware of shipwreck; nor to commit himself to dangers which he could not hope to escape by passing over them, and where his only chance of safety lay in putting back again -in a word, by repentance. He tries to free himself by means of the foreknowledge of God, but to no purpose. For God's foreknowledge only marks beforehand those sinners whom He purposes to heal. For if He liberates from sin those souls which He Himself involved in sin when innocent and pure, He then heals a wound which Himself inflicted on us, not which He found in us. May God, however, forbid it, and may it be altogether far from us to say, that when God cleanses the souls of infants by the laver of regeneration, He then corrects evils which He Himself made for them, when He commingled them, which had no sin before, with sinful flesh, that they might be contaminated by its original sin. As regards, however, the souls which this calumniator alleges to have deserved pollution by the flesh, he is quite unable to tell us how it is they deserved so vast an evil, previous to their connection with the flesh.
Chapter 8 [VIII.]-Victor's Erroneous Opinion, that the Soul Deserved to Become Sinful.
Vainly supposing, then, that he was able to solve this question from the foreknowledge of God, he keeps floundering on, and says: "If the soul deserved to be sinful which could not have been sinful, yet neither did it remain in sin, because, as prefigured in Christ, it was not bound to be in sin, even as it was unable to be." Now what can he mean when he says, "which could not have been sinful," or "was unable to be in sin," except, as I suppose, this, if it did not come into the flesh? For, of course, it could not have been sinful through original sin, or have been at all involved in original sin, except through the flesh, if it is not derived from the parent. We see it, then, liberated from sin through grace, but we do not see how it deserved to be involved in sin. What, then, is the meaning of these words of his, "If the soul deserved to be sinful, yet neither did it remain in sin"? For if I were to ask him, why it did not remain in sin, he would very properly answer, Because the grace of Christ delivered it therefrom. Since, then, he tells us how it came to pass that an infant's soul was liberated from its sinfulness, let him further tell us how it happened that it deserved to be sinful.
Chapter 9.-Victor Utterly Unable to Explain How the Sinless Soul Deserved to Be Made Sinful.
But what does lie mean by that, which in his introduction he says has befallen him? For previous to proposing that question of his, and as introducing it, he affirms: "There are other opprobrious expressions underlying the querulous murmurings of those who rail at us; and, shaken about as in a hurricane, we are again and again dashed amongst enormous rocks." Now, if I were to express myself about him in this style, he would probably be angry. The words are his; and after premising them, he propounded his question, by way of showing us the very rocks against which he struck and waswrecked. For to such lengths was he carried, and against such frightful reefs was he borne, drifted, and struck, that his escape was a perfect impossibility without a retreat-a correction, in short, of what he had said; since he was unable to show by what desert the soul was made sinful; though he was not afraid to say, that previous to any sin of its own it had deserved to become sinful. Now, who deserves, without committing any sin, so immense a punishment as to be conceived in the sin of another, before leaving his mother's womb, and then to be no longer free from sin? But from this punishment the free grace of God delivers the souls of such infants as are regenerated in Christ, with no previous merits of their own-"otherwise grace is no grace."(3) With regard, then, to this person, who is so vastly intelligent, and who in the great depth of his wisdom is displeased at our hesitation, which, if not well informed, is at all events circumspect, let him tell us, if he can, what the merit was which brought the soul into such a punishment, from which grace delivers it without any merit. Let him speak, and, if he can, defend his assertion with some show of reason. I would not, indeed, require so much of him, if he had not himself declared that the soul deserved to become sinful. Let him tell us what the desert was-whether good desert or evil? If good, how could well-deserving lead to evil? If evil, whence could arise any ill desert previous to the commission of any sin? I have also to remark, that if there be a good desert, then the liberation of the soul would not be of free grace, but it would be due to the previous merit, and thus "grace would be no more grace." If there be, however, an evil desert, then I ask what it is. Is it true that the soul has come into the flesh; and that it would not have so come unless He in whom there is no sin had Himself sent it? Never, therefore, except by floundering worse and worse, will he contrive to set up this view of his, in which he predicates of the soul that it deserved to be sinful. In the case of those infants, too, in whose baptism original sin is washed away, he found something to say after a fashion,-to the effect, that being involved in the sin of another could not possibly have been detrimental to them, predestinated as they were to eternal life in the foreknowledge of God. This might admit of a tolerably good sense, if he had not entangled himself in that formula of his, in which he asserts that the soul deserved to be sinful: from this difficulty he can only extricate himself by revoking his words, with regret at having expressed them.
Chapter 10 [IX.L-Another Error of Victor's, that Infants Dying Unbaptized May Attain to the Kingdom of Heaven. Another, that the Sacrifice of the Body of Christ Must Be Offered for Infants Who Die Before They are Baptized.
But when he wished to answer with respect, however, to those infants who are prevented by death from being first baptized in Christ, he was so bold as to promise them not only paradise, but also the kingdom of heaven,-finding no way else of avoiding the necessity of saying that God condemns to eternal death innocent souls which, without any previous desert of sin, He introduces into sinful flesh. He saw, however, to some extent what evil he was giving utterance to, in implying that without any grace of Christ the souls of infants are redeemed to everlasting life and the kingdom of heaven, and that in their case original sin may be cancelled without Christ's baptism, in which is effected the forgiveness of sins: observing all this, and into what a depth he had plunged in his sea of shipwreck, he says, "I am of opinion that for them, indeed, constant oblations and sacrifices must be continually offered up by holy priests." You may here behold another danger, out of which he will never escape except by regret and a recall of his words. For who can offer up the body of Christ for any except for those who are members of Christ? Moreover, from the time when He said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven;"(4) and again, "He that loseth his life for my sake shall find it; "(5) no one becomes a member of Christ except it be either by baptism in Christ, or death for Christ.(6)
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