S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI EPISTOLAE SECUNDUM ORDINEM TEMPORUM NUNC PRIMUM DISPOSITAE, ET QUATUOR IN CLASSES DIGESTAE

 EPISTOLA II . Zenobio desiderium exponit suum, ut disputationem inter se coeptam, inter se finiant.

 EPISTOLA III . Nebridio respondet Augustinus immerito se ab ipso vocari beatum, qui tam multa ignoret. Qua in re sita sit vera beatitudo.

 EPISTOLA IV . Augustinus Nebridio, significans ei quantum profecerit in secessu, contemplatione rerum aeternarum.

 EPISTOLA V . Augustinum Nebridius deplorat, quod nimium interpelletur civium negotiis ab otio contemplationis.

 EPISTOLA VI . Scribit Nebridius videri sibi memoriam sine phantasia esse non posse tum etiam phantasiae vim non a sensu, sed a se potius imagines rer

 EPISTOLA VII . Augustinus quaestionem utramque a Nebridio motam discutit. Memoriam sine phantasia esse posse. Animam sensibus non usam carere phantasi

 EPISTOLA VIII . Quanam coelestium potestatum in animam actione fiat, ut imagines ac somnia dormienti subrepant.

 EPISTOLA IX . Quaestioni de somniis per superiores potestates immissis respondet.

 EPISTOLA X . De convictu cum Nebridio et secessione a mundanarum rerum tumultu.

 EPISTOLA XI . Cur hominis susceptio Filio soli tribuitur, cum divinae personae sint inseparabiles.

 EPISTOLA XII . Quaestionem in superiore epistola perstrictam iterum tractandam suscipit.

 EPISTOLA XIII . Quaestionem de animae quodam corpore, ad se nihil pertinentem, rogat dimittant.

 EPISTOLA XIV . Quare sol non idem praestat quod caetera sidera. Veritas summa an hominis cujusque rationem contineat.

 EPISTOLA XV. Significat scriptum a se opusculum de religione, transmittendum Romaniano, quem hortatur ut otium datum bene collocet.

 EPISTOLA XVI. Maximus grammaticus Madaurensis Augustino, excusans a Paganis unum Deum variis nominibus coli, indignans mortuos homines Gentium diis pr

 EPISTOLA XVII . Augustinus Maximo grammatico respondet ad superiora, sed sic ut ostendat indigna quibus respondeatur, digna quae rideantur.

 EPISTOLA XVIII . Naturarum genus triplex perstringitur.

 EPISTOLA XIX . Gaio, quem forte disputatione traxerat ad Ecclesiam, mittit suos libros legendos, adhortans ut perseveret in bono proposito.

 EPISTOLA XX . Antonino pro existimatione bona ac dilectione sibi impensa gratias refert Augustinus, optatque ut familia ipsius tota catholicam religio

 EPISTOLA XXI . Augustinus in presbyterum Hipponensem ordinatus, praesertim ad dispensandum verbum Dei, secumque reputans quam difficile sit sacerdotem

 EPISTOLA XXII . Augustinus presbyter, Aurelio Carthaginensi episcopo, deflens comessationes et ebrietates per Africam in coemeteriis et memoriis marty

 EPISTOLA XXIII . Augustinus Maximino episcopo donatistae, qui diaconum catholicum rebaptizasse dicebatur, ut aut fateatur factum, aut profiteatur se o

 EPISTOLA XXIV . Paulinus Alypio episcopo de libris Augustini quos recepit, excusans quod serius miserit ad illum Eusebii Chronica. Cupit edoceri de ge

 EPISTOLA XXV . Paulinus Augustino, exquisitis eum laudibus exornans pro quinque ejus adversus Manichaeos libris, quos ab Alypio acceperat. Panem ipsi

 EPISTOLA XXVI . Augustinus Licentium juvenem nobilem et doctum, quondam ipsius discipulum, hortatur ad mundi contemptum, abutens ad hoc ipsius Licenti

 EPISTOLA XXVII. Augustinus Paulino, amplectens illius benevolentiam, et mutuum declarans amorem: nonnulla de Romaniano et Alypio, nec non de Licentio,

 EPISTOLA XXVIII . Augustinus Hieronymo, de nova post LXX Veteris Testamenti versione deque Petro reprehenso a Paulo ad Galat. II, expostulans de susc

 EPISTOLA XXIX. Augustinus presbyter, Alypio Thagastensi episcopo, narrans quibus adhortationibus obtinuerit demum ut Hipponenses catholici abhorrerent

 EPISTOLA XXX . Paulinus Augustino, non recepto ab eo responso, denuo per alios scribit.

 SECUNDA CLASSIS. Epistolae quas Augustinus jam episcopus, ante collationem Carthaginensem cum Donatistis habitam, et ante detectam in Africa Pelagii h

 EPISTOLA XXXII . Paulinus Romaniano, gratulans Ecclesiae Hipponensi quod Augustinum meruit episcopi collegam. Licentium, pro quo scripserat Augustinus

 EPISTOLA XXXIII. Augustinus Proculeiano partis donatianae apud Hipponem episcopo, invitans illum ut mutua collatione schisma componatur.

 EPISTOLA XXXIV . De juvene, qui matrem caedere solitus, demum et mortem minatus transiit ad Donatistas, ab iisque iterato baptizatus est. Quod an Proc

 EPISTOLA XXXV . Rursus interpellat Eusebium, ut clericorum donatistarum licentiam curet coercendam per Proculeianum episcopum: alioquin ut de se nullu

 EPISTOLA XXXVI . Augustinus Casulano presbytero, refellens Urbici, id est cujusdam e Romana urbe, dissertationem pro sabbati jejunio, scriptam perquam

 EPISTOLA XXXVII . Gratulatur sibi Augustinus litterarias suas lucubrationes legi et approbari a Simpliciano ejusque censurae subjicit tum caeteros su

 EPISTOLA XXXVIII . Augustinus Profuturo, de toleranda adversa valetudine de morte Megalii, et de cohibenda ira.

 EPISTOLA XXXIX . Hieronymus Augustino, commendans illi Praesidium, et salvere jubens Alypium.

 EPISTOLA XL . Augustinus Hieronymo de titulo vulgati ab ipso libri de Scriptoribus ecclesiasticis: tum de Petro reprehenso non mendaciter a Paulo, de

 EPISTOLA XLI . Alypius et Augustinus Aurelio gratulantes de sermonibus quos presbyteri praesente ipso ad populum habere coeperant, ipsumque rogantes u

 EPISTOLA XLII . Augustinus Paulino, flagitans ut litterarum debitum amplius anno integro non redditum exsolvat, mittatque sibi opus adversus Paganos,

 EPISTOLA XLIII . Quanta impudentia Donatistae persistant in suo schismate, tot judiciis convicti.

 EPISTOLA XLIV . Augustinus refert quae coepta sint agi de concordia cum Fortunio Donatistarum episcopo, cupiens ut sine tumultu, quod placide coeptum

 EPISTOLA XLV . Augustinus Paulino, rogans ut demum rescribat post biennii silentium, mittatque sibi opus contra Paganos, quod ab ipso elaborari dudum

 EPISTOLA XLVI . Publicola Augustino proponit multas quaestiones.

 EPISTOLA XLVII . Augustinus Publicolae dissolvit aliquot ex propositis quaestionibus.

 EPISTOLA XLVIII . Augustinus Eudoxio abbati monachorum insulae Caprariae, exhortans ut otio ad pietatem, non ad ignaviam utantur, et sicubi Ecclesia r

 EPISTOLA XLIX . Augustinus Honorato Donatianae partis, ut per litteras placide reddat rationem quomodo nomen Ecclesiae, quae utique in toto orbe futur

 EPISTOLA L . Augustinus Suffectanis expostulans de LX Christianorum nece, pollicensque suum illis reddendum Herculem.

 EPISTOLA LI . Augustinus Crispinum Calamensem Donatianae partis episcopum urget propositis breviter aliquod argumentis, ad ea si potest respondeat per

 EPISTOLA LII . Augustinus Severino consanguineo suo donatistae, ut deserat schisma scelestum et impudens.

 EPISTOLA LIII . Confutatur epistola presbyteri cujusdam donatistae qui Generosum catholicum Constantinensem seducere moliebatur, simulans ab angelo se

 AD INQUISITIONES JANUARII LIBER PRIMUS, SEU EPISTOLA LIV . Augustinus Januario respondet, docens quid agendum sit in iis in quibus regionum aut Eccles

 AD INQUISITIONES JANUARII LIBER SECUNDUS, SEU EPISTOLA LV . De ritibus Ecclesiae, vel iis quos negligi nefas est, vel us qui tollendi sunt, si citra m

 EPISTOLA LVI . Augustinus ad Celerem, jubens eum Litterarum sacrarum studio incumbere, ut discat hanc vitam collatione aeternae esse fumum et Donatis

 EPISTOLA LVII . Augustinus, libro quodam suo in eam rem conscripto, Celerem instruxerat, mera levitate Donatistas se ab Ecclesia catholica segregasse:

 EPISTOLA LVIII . Augustinus Pammachio viro senatori gratulatur, quod suos apud Numidiam colonos donatistas adhortationibus suis adduxerit ad Ecclesiam

 EPISTOLA LIX . Augustinus Victorino concilium convocanti, excusatoria, quare ad concilium non venturus sit: rogans ut prius cum Xantippo super jure pr

 EPISTOLA LX . Augustinus Aurelio significat Donatum et ipsius fratrem se venitente recessisse de monasterio: porro et monachis facilem lapsum, et ordi

 EPISTOLA LXI . Augustinus Theodoro ut prolata hac epistola fidem faciat clericos ex parte Donati venientes ad Ecclesiam catholicam, in suo ipsorum ord

 EPISTOLA LXII . Alypius, Augustinus et Samsucius Severo, excusantes quae in Timothei negotio gesta sunt.

 EPISTOLA LXIII . Rursum de Timotheo qui postquam jurasset se a Severo non recessurum, ordinatus fuerat subdiaconus apud Subsanam in dioecesi Hipponens

 EPISTOLA LXIV . Augustinus Quintiano, ipsum ad patientiam adhortans et Aurelio episcopo reconciliatum cupiens, agensque de Privatione quem ille suae E

 EPISTOLA LXV . Augustinus Xantippo Numidiae primati, rationem reddens cur Abundantio presbytero infami Ecclesiam committere noluerit.

 EPISTOLA LXVI . Expostulat cum Crispino Calamensi, qui Mappalienses metu subactos rebaptizarat.

 EPISTOLA LXVII . Augustinus Hieronymo: negans se scripsisse librum in eum in hoc falsus, quod aliquis prolixam epistolam librum appellasset.

 EPISTOLA LXVIII . Hieronymus Augustino, jam accepta epistola quae continet quaestionem de mendacio officioso, sed dubitans etiamnum an sit Augustini,

 EPISTOLA LXIX . Alypius et Augustinus Castorio, ipsum hortantes ut in episcopatu Vaginensis Ecclesiae Maximiano fratri suo gloriose cedenti succedat.

 EPISTOLA LXX . Donatistarum Catholicos traditionis insimulantium temeritas prodit sese in causa Feliciani ab ipsis primum solemniter damnati, ac poste

 EPISTOLA LXXI . Augustinus Hieronymo, dehortans a libris Testamenti veteris ex hebraeo vertendis, et exhortans ut Septuaginta versionem mire depravata

 EPISTOLA LXXII . Hieronymus Augustino expostulans de illius epistola per Italiam sparsa, qua taxabatur locus non recte expositus in Epistola ad Galata

 EPISTOLA LXXIII . Hieronymum litteris suis nonnihil offensum demulcere studet Augustinus. Apologiam illius contra Ruffinum accepisse se testatur, depl

 EPISTOLA LXXIV . Augustinus Praesidium rogat ut superiorem epistolam curet Hieronymo reddendam, utque sibi eumdem suis etiam litteris placet.

 EPISTOLA LXXV . Respondet tandem Hieronymus ad Augustini quaestiones propositas in Epist. 28, 40 et 71, scilicet de titulo libri ecclesiasticos script

 EPISTOLA LXXVI . Sub persona Ecclesiae catholicae cohortatur omnes Donatistas, ut resipiscentes redeant ad catholicam communionem.

 EPISTOLA LXXVII . Augustinus Felici et Hilarino, ut ne perturbentur obortis in Ecclesia scandalis. Porro de Bonifacio, qui in nullo apud se crimine de

 EPISTOLA LXXVIII . Quidam e monasterio Augustini Spes nomine, accusatus a Bonifacio presbytero, crimen in Bonifacium ipsum transtulit. Cum res evident

 EPISTOLA LXXIX . Augustini episcopi ad presbyterum quemdam Manichaeum, denuntians ut solvat quaestionem in qua praecessor ejus Fortunatus defecerat, v

 EPISTOLA LXXX . Cupit explicari liquidius a Paulino, quonam modo voluntatem Dei, quae nostrae praeferenda est, nosse possimus.

 EPISTOLA LXXXI . Hieronymus Augustino, excusans quod ipsius litteris responderit liberius Epistola 75, rogansque ut, omissis contentiosis quaestionibu

 EPISTOLA LXXXII . Receptis ab Hieronymo superioribus Epistolis 72, 75 et 81, rescribit accuratius Augustinus de interpretatione loci Epistolae ad Gala

 EPISTOLA LXXXIII Augustinus Alypio significans aliam se de bonis, quae fuerunt Honorati ex Thagastensi monacho presbyteri Thiavensis, iniisse sententi

 EPISTOLA LXXXIV . Novato episcopo Augustinus, excusans quod ad ipsum non mittat germanum ipsius Lucillum diaconum, quo latinae linguae perito carere n

 EPISTOLA LXXXV . Augustinus Paulum quemdam episcopum objurgat, qui Ecclesiam levitate sua graviter offendebat, ut ad frugem et episcopo dignam vitam r

 EPISTOLA LXXXVI . Augustinus Caeciliano praesidi, ut suo edicto Donatistas in regione Hipponensi et in vicinis locis coerceat.

 EPISTOLA LXXXVII . Augustinus Emerito donatistae, adhortans ut attendat et respondeat, qua justa causa schisma moverint.

 EPISTOLA LXXXVIII . Clerici Hipponenses catholici ad Januarium episcopum donatistam, expostulantes de Circumcellionum saevitia in Catholicos. Stilus e

 EPISTOLA LXXXIX . Augustinus Festo, docens recte legibus reprimi Donatistas et indicans in regione Hipponensi nondum eos Festi litteris correctos, se

 EPISTOLA XC . Augustino Nectarius paganus, agens ut suis civibus coloniae Calamensis condonentur quae expetendae erant ab ipsis poenae, non modo viola

 EPISTOLA XCI . Invehitur Augustinus in Paganorum sacra, et injurias Christianis recens illatas a Calamensibus enumerat ostendens ipsorum saluti benig

 EPISTOLA XCII . Augustinus Italicae viduae, consolans illam super obitu mariti, ac refellens eorum opinionem qui dicebant Deum videri oculis corporeis

 EPISTOLA XCIII . Augustinus Vincentii e schismate Rogatiano episcopi Cartennensis epistolam refellens, dicit visum sibi fuisse aliquando, non vi cum h

 EPISTOLA XCIV . Paulinus Augustino gratias agens pro libro vel epistola ab ipso recepta, prosequitur laudes Melaniae senioris, et unici ejus filii Pub

 EPISTOLA XCV . Augustinus superiori epistolae respondens agit de praesentis vitae statu, necnon de qualitate corporis beatorum, deque membrorum offici

 EPISTOLA XCVI . Augustinus Olympio, quem audierat provectum recens ad novam dignitatem (scilicet Magistri officiorum, quod ipsi munus post Stilichonis

 EPISTOLA XCVII . Augustinus Olympio, ut tueatur leges de confringendis idolis et haereticis corrigendis, quae vivo Stilichone missae sunt in Africam

 EPISTOLA XCVIII . Augustinus Bonifacio episcopo, respondens qui fiat ut infantibus in Baptismo prosit parentum fides, cum post Baptismum non noceat il

 EPISTOLA XCIX . Ex Romanorum calamitate susceptum animo dolore commiserationemque significat.

 EPISTOLA C . Augustinus Donato proconsuli Africae, ut Donatistas coerceat, non occidat.

 EPISTOLA CI . Augustinus Memorio episcopo libros ipsius de Musica flagitanti, sextum librum mittit, et caeteros si repererit, mittendos pollicetur ea

 SEX QUAESTIONES CONTRA PAGANOS EXPOSITAE, LIBER UNUS, SEU EPISTOLA CII .

 EPISTOLA CIII . Nectario petenti veniam tribui civibus suis rescripserat Augustinus in Epist. 97, non decere christianam benevolentiam, ut insigne ill

 EPISTOLA CIV . Ad superioris epistolae capita singula respondet Augustinus id praeter alia refellens, quod ex Stoicorum placito Nectarius induxerat,

 EPISTOLA CV . Donatistas ad unitatem exhortans, ostendit leges juste necessarioque in eos latas fuisse ab imperatoribus catholicis. Baptismi sanctitat

 EPISTOLA CVI . Augustinus Macrobio donatianae partis apud Hipponem, uti ex epistola 108 intelligitur, episcopo, agens ne subdiaconum quemdam rebaptize

 EPISTOLA CVII . Maximus et Theodorus Augustino renuntiantes quid ipsis coram responderit Macrobius ad ipsius litteras.

 EPISTOLA CVIII . Agit de non iterando Baptismo, coarguens Donatistarum hac in re contumaciam quippe qui Maximianensium baptisma ratum habuerunt. Evin

 EPISTOLA CIX. Severus, Milevitanus antistes, maximam delectationem fructumque ex Augustini lectione capere se profitetur, summis laudibus ipsum effere

 EPISTOLA CX . Augustinus Severo episcopo, blandissime expostulans et quaerens se ab ipso tantopere laudatum in superiore epistola.

 EPISTOLA CXI . Augustinus Victoriano presbytero, consolans eum ad toleranter accipienda mala quae barbari, in Italiam et Hispaniam incursionem facient

 EPISTOLA CXII . Donatum exproconsulem hortatur ut abjecto omni fastu sectetur Christum, atque ad Ecclesiae catholicae communionem suos alliciat.

 EPISTOLA CXIII . Cresconium rogat Augustinus ut suae pro Faventio petitionis adjutor sit.

 EPISTOLA CXIV . Ad Florentinum super eadem causa Faventii.

 EPISTOLA CXV . Ad Fortunatum Cirtensem episcopum, de eadem re.

 EPISTOLA CXVI . Generoso Numidiae Consulari Augustinus commendans causam Faventii.

 EPISTOLA CXVII . Dioscorus ad Augustinum mittit multas quaestiones ex libris Ciceronis, rogans ut mature ad eas respondeat.

 EPISTOLA CXVIII . Augustinus Dioscoro respondet ejusmodi quaestiones nec decore tractari ab episcopo, nec utiliter disci a christiano. Disputat de stu

 EPISTOLA CXIX . Consentius Augustino proponit quaestiones de Trinitate.

 EPISTOLA CXX . Consentio ad quaestiones de Trinitate sibi propositas.

 EPISTOLA CXXI . Paulinus Nolensis episcopus Augustino proponit quaestiones aliquot, primum de Psalmis, tum de Apostolo, et ad extremum de Evangelio.

 EPISTOLA CXXII . Augustinus clero et populo Hipponensi excusat absentiam suam, adhortans ut in sublevandis pauperibus solito sint alacriores, ob affli

 EPISTOLA CXXIII . Hieronymus Augustino quaedam per aenigma renuntians.

 EPISTOLA CXXIV . Augustinus ad Albinam, Pinianum et Melaniam ipsius desiderio venientes in Africam et Thagastae commorantes excusat se, quod illuc ad

 EPISTOLA CXXV . Cum Hipponem ad invisendum Augustinum venisset Pinianus, ibique rei sacrae interesset, subito populi tumultu ad presbyterium postulatu

 EPISTOLA CXXVI . Ejusdem argumenti cum superiore: Albinae scilicet Augustinus exponit quomodo res apud Hipponem circa Pinianum gesta fuerit, expostula

 EPISTOLA CXXVII . Augustinus Armentarium et hujus uxorem Paulinam hortatur ut mundum contemnant, et continentiae votum quo se pariter obligarunt exsol

 EPISTOLA CXXVIII . Marcellini edicto collationis apud Carthaginem habendae conditiones praescribenti consentire se profitentur episcopi catholici id

 EPISTOLA CXXIX . Catholici episcopi Notoriae Donatistarum respondent, significantes Marcellino se illis concedere quod petierant, ut universi qui vene

 EPISTOLA CXXX . Augustinus Probae viduae diviti praescribit quomodo sit orandus Deus.

 EPISTOLA CXXXI . Augustinus Probam resalutat, et gratias agit quod de salute ipsius fuerit sollicita.

 EPISTOLA CXXXII . Augustinus Volusiano, exhortans illum ut sacrarum scripturarum lectioni vacet, sibique rescribat si quid in eis difficultatis legent

 EPISTOLA CXXXIII . Augustinus Marcellino tribuno, ut Donatistas in quaestione confessos atrocia facinora, puniat citra supplicium capitis, uti congrui

 EPISTOLA CXXXIV . Augustinus Apringium proconsulem rogat ac monet ut Circumcelliones atrocia confessos mitius puniat, memor ecclesiasticae mansuetudin

 EPISTOLA CXXXV . Volusianus Augustino, proponens illi quaestiones: quomodo Deus immensus claudi potuerit utero virginis, et infantis corpusculo an mu

 EPISTOLA CXXXVI . Marcellinus Augustino, rogans ut Volusiano faciat satis, et narrans quosdam calumniari quod Deus veterem Legem prae taedio seu consi

 EPISTOLA CXXXVII . Respondet Augustinus ad singulas quaestiones superius propositas a Volusiano.

 EPISTOLA CXXXVIII . Augustinus ad Marcellinum, respondens epistolae 136, qua nimirum ille petierat ut satisfaceret Volusiano, et significarat quosdam

 EPISTOLA CXXXIX . Ut Gesta quae adversus Donatistas confecta sunt publicentur, utque rei castigentur mitius et citra mortis poenam.

 DE GRATIA NOVI TESTAMENTI LIBER, SEU EPISTOLA CXL.

 EPISTOLA CXLI . Ad populum factionis donatianae, quomodo illorum episcopi in Carthaginensi collatione convicti sint. Itaque nunc demum redeant ad Eccl

 EPISTOLA CXLII . Augustinus Saturnino et Eufrati presbyteris, aliisque clericis, gratulans de ipsorum reditu ad Ecclesiam, eosque in ejus communione c

 EPISTOLA CXLIII . Paucis respondet ad quaestionem ex divinis Libris propositam a Marcellino. Tum explicat locum taxatum ex libris suis de Libero Arbit

 EPISTOLA CXLIV . Augustinus Cirtensibus a factione Donatistarum conversis ad Ecclesiae catholicae societatem gratulatur admonens ut hoc divino tribua

 EPISTOLA CXLV . Anastasio rescribens Augustinus, docet non per legem sed per gratiam, neque timore sed charitate impleri justitiam.

 EPISTOLA CXLVI . Pelagium resalutat, et pro litteris ipsius officiosis gratiam habet.

 DE VIDENDO DEO LIBER, SEU EPISTOLA CXLVII . Docet Deum corporeis oculis videri non posse.

 EPISTOLA CXLVIII . Augustinus Fortunatiano episcopo Siccensi, ut episcopum quemdam ipsi reconciliet, quem litteris asperioribus offenderat, praesertim

 EPISTOLA CXLIX . Respondet ad quaestiones ex Psalmis, ex Apostolo, et ex Evangelio propositas a Paulino superius, in epistola centesima vicesima prima

 EPISTOLA CL . Augustinus Probae et Julianae nobilibus viduis gratulatur de filia earum Demetriade, quae virginitatis velum acceperat agens gratias pr

 EPISTOLA CLI . Caeciliano significat sui erga illum animi studium, vereremque amicitiam nihil imminutam esse: haudquaquam enim suspicari conscium ipsu

 EPISTOLA CLII . Macedonius Augustino, quaerens num ex religione sit quod episcopi apud judices intercedant pro reis.

 EPISTOLA CLIII . Quaesito respondet Augustinus multa obiter disserens de restituendis rebus quae proximo ablatae vel male partae sunt.

 EPISTOLA CLIV . Macedonius Augustino, significans se praestitisse quod ab ipso verecunde adeo petierat tum etiam ipsius libros magna cum voluptate et

 EPISTOLA CLV . Augustinus Macedonio, docens vitam beatam et virtutem veram non esse nisi a Deo.

 EPISTOLA CLVI . Hilarius Augustino, proponens illi quaestiones aliquot de quibus cupit edoceri.

 EPISTOLA CLVII . Augustinus Hilario, respondens ad illius quaestiones.

 EPISTOLA CLVIII . Evodius Uzalensis episcopus laudabiles mores ac felicem adolescentis cujusdam obitum prosecutus, ejusque et aliorum defunctorum narr

 EPISTOLA CLIX . Augustinus Evodio, respondens ad quaestiones de anima soluta corpore, et de visis prodigiosis.

 EPISTOLA CLX . Evodius Augustino, movens quaestionem de ratione et Deo.

 EPISTOLA CLXI . Evodius Augustino, de eo quod scriptum est in epistola 137, ad Volusianum, «Si ratio quaeritur, non erit mirabile, » etc., quo dicto a

 EPISTOLA CLXII . Augustinus Evodio respondet solutionem quaestionis in epistola 160 propositae petendum esse ex aliis opusculis a se editis. Confirmat

 EPISTOLA CLXIII . Evodius Augustino proponit aliquot quaestiones.

 EPISTOLA CLXIV . Augustinus Evodio, respondens ad duas quaestiones, quarum altera est de loco obscuro primae Petri, tertio capite, altera de anima Chr

 EPISTOLA CLXV . Hieronymus Marcellino et Anapsychiae, exponens diversas sententias de origine animae, hortans ut reliqua petant ab Augustino, et indic

 DE ORIGINE ANIMAE HOMINIS LIBER, SEU EPISTOLA CLXVI .

 DE SENTENTIA JACOBI LIBER, SEU EPISTOLA CLXVII .

 EPISTOLA CLXVIII . Timasius et Jacobus Augustino, gratias agentes pro scripto ipsis libro de Natura et Gratia, adversus libellum Pelagii, naturam non

 EPISTOLA CLXIX . Augustinus Evodio, respondens ad duas quaestiones, de Trinitate, et de columba in qua Spiritus sanctus demonstratus est docens diffi

 EPISTOLA CLXX . Alypius et Augustinus Maximo medico recens ab ariana haeresi ad fidem catholicam converso, hortantes ut studeat et alios eodem adducer

 EPISTOLA CLXXI Excusat formam superioris epistolae ad Maximum datae.

 EPISTOLA CLXXII . Hieronymus Augustino, laudans quidem illius duos libellos de Origine animae, ac de Sententia Jacobi sed excusans cur non responderi

 EPISTOLA CLXXIII . Augustinus Donato, villae Mutugennae in dioecesi Hipponensi presbytero donatistae, qui jussus comprehendi et adduci ad ecclesiam, c

 EPISTOLA CLXXIV . Augustinus Aurelio Carthaginensi episcopo, transmittens libros de Trinitate, absolutos demum secundum 0758 ipsius Aurelii aliorumque

 EPISTOLA CLXXV . Patres concilii Carthaginensis, Innocentio pontifici Romano, de actis adversus Pelagium et Celestium.

 EPISTOLA CLXXVI . Milevitani concilii Patres Innocentio, de cohibendis Pelagianis haereticis.

 EPISTOLA CLXXVII Aurelius aliique tres una cum Augustino episcopi, ad Innocentium de Pelagio, retegentes ipsius haeresim, eamque ab apostolica Sede pr

 EPISTOLA CLXXVIII . Augustinus Hilario, de Pelagiana haeresi duobus in Africa conciliis damnata.

 EPISTOLA CLXXIX . Augustinus Joanni episcopo Jerosolymitano, retegens Pelagii haeresim contentam in ejus libro, quem ipsi transmittit una cum libro de

 EPISTOLA CLXXX . Augustinus Oceano, rescribens paucis de animae origine, et de officioso mendacio, petensque ut mittat Hieronymi librum de Resurrectio

 EPISTOLA CLXXXI . Innocentius, Carthaginensis concilii Patribus, confirmans ipsorum doctrinam ac sententiam adversus Pelagianos.

 EPISTOLA CLXXXII . Innocentius Romanus pontifex, Patribus concilii Milevitani, comprobans illorum acta adversus Pelagianos.

 EPISTOLA CLXXXIII . Innocentii ad quinque Episcopos rescriptum, improbantis doctrinam Pelagii, eumque, nisi haeresim ejuret, damnandum esse pronuntian

 EPISTOLA CLXXXIV .

 EPISTOLA CLXXXIV BIS . Laudans Petri et Abrahae studium, Pelagianos obiter notat, probatque parvulos absque baptismo decedentes, utpote concupiscentia

 EPISTOLA CLXXXVI . Alypius et Augustinus Paulino episcopo, ipsum plenius instituentes adversus Pelagii haeresim.

 DE PRAESENTIA DEI LIBER, SEU EPISTOLA CLXXXVII .

 EPISTOLA CLXXXVIII . Augustinus et Alypius Julianae viduae matri Demetriadis virginis, ne ipsa familiave ipsius imbibat virus propinatum in libro ad D

 EPISTOLA CLXXXIX . Bonifacio in militia merenti praescribit vitae rationem ostendens obiter licere christiano pro publica pace arma tractare.

 EPISTOLA CXC . Optato demonstrat quid de animae origine certum sit, quid merito vocetur in dubium, satagendumque esse hac in quaestione ut salva sit i

 EPISTOLA CXCI . Sixto presbytero (postea pontifici Romano) qui contra Pelagianos, quibus favisse rumor fuerat, defensionem gratiae Dei suscepisset, gr

 EPISTOLA CXCII . Augustinus Coelestino diacono (postea pontifici Romano), de mutua benevolentia.

 EPISTOLA CXCIII . Augustinus Mercatori, excusans cur ad ipsius priores litteras nondum responderit, ostendensque Pelagianos in quaestione de baptismo

 EPISTOLA CXCIV . Augustinus Sixto Romano presbytero (et postea Pontifici), instruens illum adversus Pelagianorum argumenta.

 EPISTOLA CXCV . Hieronymus Augustino, gratulans illi quod haereticorum omnium meruerit odium quod quidem gaudet sibi cum illo esse commune.

 EPISTOLA CXCVI . Augustinus Asellico episcopo, docens quae sit utilitas Mosaicae legis, quam Judaeorum more observare non licet Christianis: hos enim

 EPISTOLA CXCVII . Augustinus Hesychio Salonitano episcopo, de die supremo mundi non inquirendo, deque Hebdomadibus Danielis.

 EPISTOLA CXCVIII . Hesychius Augustino, significans consideratis divinis testimoniis de saeculi fine videri sibi diem quidem et horam frustra inquiri

 EPISTOLA CXCIX . DE FINE SAECULI . Augustinus Hesychio, commonstrans quomodo sint intelligentia Scripturae loca quae varie loquuntur de fine saeculi

 EPISTOLA CC . Augustinus Valerio comiti, transmittens nuncupatum ipsi librum primum de Nuptiis et Concupiscentia.

 EPISTOLA CCI . Imperatores nova in Pelagianos eorumque fautores sanctione edita, mandant Aurelio, necnon Augustino per ejusdem tenoris litteras seorsu

 EPISTOLA CCII . Hieronymus Alypio et Augustino gratulatur, quorum opera Celestiana haeresis exstincta sit et excusat cur nondum refellerit libros Ann

 EPISTOLA CCII BIS . Optato significat suae de animae origine consultationi abs Hieronymo non fuisse responsum, neque se hactenus quidquam de hac quaes

 EPISTOLA CCIII . Augustinus Largo, ut bona saeculi hujus vana expertus contemnat, utque ex perpessione malorum melior evadat.

 EPISTOLA CCIV . Augustinus Dulcitio tribuno et notario, imperialiumque jussionum adversus Donatistas datarum exsecutori, ex lib. 2 Retract., c. 59, si

 EPISTOLA CCV . Augustinus Consentio, respondens ad illius percontationes de corpore Christi quale nunc sit, necnon de nostris corporibus qualia futura

 EPISTOLA CCVI . Valerio comiti Felicem episcopum commendat.

 EPISTOLA CCVII . Augustinus Claudio episcopo, transmittens ipsi libros contra Julianum elaboratos.

 EPISTOLA CCVIII . Augustinus Feliciae virgini, quae malam quorumdam Ecclesiae pastorum vitam iniquiori animo ferebat (an Antonii Fussalensis de quo in

 EPISTOLA CCIX . Augustinus Coelestino Romano Pontifici, de ipsius electione pacifice facta (quae ad finem anni 422 referri potest) gratulatur: tum exp

 EPISTOLA CCX . Augustinus Felicitati et Rustico, de malis tolerandis et de fraterna correptione forte occasione tumultus in sanctimonialium conventu

 EPISTOLA CCXI . Augustinus monachas quae dum student mutare praepositam, indecenter fuerant tumultuatae, revocat ad concordiam, et praescribit illis v

 EPISTOLA CCXII . Augustinus Quintiliano, commendat matrem viduam cum filia virgine, quae deferebant reliquias Stephani martyris.

 ACTA ECCLESIASTICA SEU EPISTOLA CCXIII . Ecclesiastica Gesta a B. Augustino confecta in designando ERACLIO qui ipsi in episcopatu succederet, atque in

 EPISTOLA CCXIV . Augustinus Valentino Abbati et Monachis Adrumetinis, oborta inter eos dissensione de libero arbitrio et justitia Dei, ex prava interp

 EPISTOLA CCXV . Augustinus Valentine ejusque monachis, de eodem argumento, simul transmittens ipsis librum de Gratia et Libero Arbitrio.

 EPISTOLA CCXVI. . Valentinus Augustino, renuntians quae exstiterit causa dissidii, quive auctores tumultus in suo coenobio tum declarans fidem suam d

 EPISTOLA CCXVII . Augustinus Vitali Carthaginensi, delato quod doceret initium fidei non esse donum Dei, reclamat fortiter, ipsumque ex precibus Eccle

 EPISTOLA CCXVIII . Palatinum adhortatur ut in christiana sapientia proficiat ac perseveret, id summopere cavens ne spem bene vivendi collocet in propr

 EPISTOLA CCXIX . Augustinus aliique Africani patres, Gallicanis episcopis Proculo et Cylinnio qui Leporium monachum in fide incarnationis Verbi errant

 EPISTOLA CCXX . Augustinus Bonifacio comiti, qui concepto prius voto monachismi, post, ex ipsius consilio, suscepit comitis potestatem at praeter ips

 EPISTOLA CCXXI . Quodvultdeus Augustino, flagitans ut haereseon omnium quae adversus christianam fidem pullularunt, catalogum scribat, earumque errore

 EPISTOLA CCXXII . Augustinus Quodvultdeo, excusans propositi operis difficultatem, remque ab aliis tentatam esse admonens.

 EPISTOLA CCXXIII . Augustino Quodvultdeus, rursum efflagitans ut scribat opusculum de haeresibus.

 EPISTOLA CCXXIV . Augustinus Quodvultdeo, spondens se de haeresibus scripturum, dum per alias occupationes licebit. Nunc enim ab Alypio se urgeri dici

 EPISTOLA CCXXV . Prosper Augustino, de reliquiis pelagianae haereseos in Gallia sub catholico nomine clam succrescentibus certiorem ipsum faciens, ac

 EPISTOLA CCXXVI . Hilarius Augustino, de eodem argumento.

 EPISTOLA CCXXVII . Augustinus Alypio seni, de Gabiniano recens baptizato, et de Dioscoro miraculis converso ad Christianismum.

 EPISTOLA CCXXVIII . Augustinus Honorato, docens quandonam episcopo sive clericis fugere liceat, imminente obsidionis aut excidii periculo.

 EPISTOLA CCXXIX . Augustinus Dario comiti, qui pacis conferendae causa missus sit, gratulatur, et provocat ad rescribendum.

 EPISTOLA CCXXX . Darius Augustino, pro litteris ab eo acceptis gratiam referens, et petens mitti sibi libros Confessionum, seque ipsius apud Deum prec

 EPISTOLA CCXXXI . Augustinus Dario, declarans se ipsius litteris summopere delectatum, et quare ubi multa obiter de humanae laudis amore dicit: mitti

 EPISTOLA CCXXXII . Madaurenses idololatras ad veram religionem hortatur, terrorem incutiens denuntiatione judicii extremi, quod venturum esse persuade

 EPISTOLA CCXXXIII . Augustinus Longiniano pagano philosopho, provocans illum ad scribendum quonam modo Deum colendum credat, quidve de Christo sentiat

 EPISTOLA CCXXXIV . Longinianus Augustino, ad id respondens juxta Trimegistum et Platonicos, per minores deos perveniri ad summum Deum, sed non sine sa

 EPISTOLA CCXXXV . Augustinus Longiniano, explanari quaerens cur putari opus sacrificiis purificatoriis ei qui jam divinis virtutibus sit circumvallatu

 EPISTOLA CCXXXVI . Augustinus Deuterio episcopo, significat se Victorinum hypodiaconum qui clam docuerat haeresim Manichaeorum, deprehensum e clericor

 EPISTOLA CCXXXVII . Augustinus Ceretio, de Priscillianistarum fraude in Scripturis, cum sacris, tum apocryphis exponendis deque hymno quem a Christo

 EPISTOLA CCXXXVIII . Augustinus Pascentio, domus regiae comiti ariano, qui ipsum ad colloquium apud Carthaginem provocarat (ex Possidio, c. 17), et in

 EPISTOLA CCXXXIX . Augustinus Pascentio, de eadem re urgens ut explanet fidem suam.

 EPISTOLA CCXL . Pascentius Augustinum contumeliose compellat, urgens ut proferat qui se tribus personis sit unus Deus, ad conflictum sub arbitris prov

 EPISTOLA CCXLI . Augustinus Deum unum profitetur, triformem negat, conflictum non detrectat, si excipiantur quae dicuntur.

 EPISTOLA CCXLII . Augustinus Elpidio ariano, probans Filium Dei esse Deo aequalem, genitumque ex ipso, non factum spondens etiam se ariani cujusdam l

 EPISTOLA CCXLIII . Augustinus Laeto, qui perfectum mundi contemptum aggressus, videbatur sollicitari per satanam ad repetenda quae reliquerat. Hunc an

 EPISTOLA CCXLIV . Augustinus Chrisimo, consolans ne deficiat in adversis.

 EPISTOLA CCXLV . Augustinus Possidio, de cultu, fucis et inauribus, et de non ordinando quodam in parte Donati baptizato.

 EPISTOLA CCXLVI . Augustinus Lampadio, ostendens fatum in peccatis perperam excusari, quippe cujus vel ipsi mathematici nullam rationem habeant in sub

 EPISTOLA CCXLVII . Augustinus Romulum potentem hominem, quem in Christo genuerat, obsecrat ne nimium acerbus et injustus exactor sit tributorum admini

 EPISTOLA CCXLVIII . Augustinus Sebastiano, de pia tristitia quam boni ferunt ex impietate malorum. Huic epistolae subscripsit Alypius.

 EPISTOLA CCXLIX . Augustinus Restituto, quatenus mali tolerandi in Ecclesia.

 EPISTOLA CCL . Augustinus senex Auxilio episcopo juveni, ut aut anathematis sententiam rescindat, aut doceat quibus adductus causis putet ob unius pec

 EPISTOLA CCLI . Augustinus Pancario, de Secundino presbytero criminum quorumdam insimulato: contra quem accusationes haereticorum admittere non vult,

 EPISTOLA CCLII . Augustinus Felici, de pupilla quadam Ecclesiae tutelae commissa.

 EPISTOLA CCLIII . Augustinus ad Benenatum, de eadem puella (ut videtur) in matrimonium non tradenda nisi viro catholico.

 EPISTOLA CCLIV . Augustinus ad eumdem Benenatum, pronubum agentem Rustici filio.

 EPISTOLA CCLV . Augustinus ad Rusticum, de puella in connubium ejus filio petita.

 EPISTOLA CCLVI . Officiose Augustinus ad Christinum scribit.

 EPISTOLA CCLVII . Augustinus Orontio, resalutans illum.

 EPISTOLA CCLVIII . Augustinus Martiano veteri amico, gratulatur quod catechumenus sit factus, hortans illum ut fidelium Sacramenta percipiat.

 EPISTOLA CCLIX . Augustinus Cornelio scortis dedito, admonens illum ut Cyprianae uxoris defunctae pudicitiam imitetur, si velit illius impetrare laude

 EPISTOLA CCLX . Audax Augustino, flagitans mitti sibi prolixiorem epistolam.

 EPISTOLA CCLXI . Augustinus Audaci excusat occupationes suas, admonens ut vel intendat evolvendis ipsius libris, vel praesens audiat ipsum loquentem.

 EPISTOLA CCLXII . Augustinus Ecdiciae, quae nesciente viro suo, bona sua in eleemosynam distribuerat, et vidualem habitum induerat, correctionem adhib

 EPISTOLA CCLXIII . Augustinus Sapidae virgini, renuntiat se accepisse tunicam ipsius manibus contextam fratri, quem ipsa mortuum lugebat jamque eam,

 EPISTOLA CCLXIV Consolatur Maximam piam feminam, quae aegre admodum et perturbato aliquantum animo videbat noxiis erroribus periclitari provinciam sua

 EPISTOLA CCLXV . Augustinus Seleucianae, de baptismo et poenitentia Petri, contra quemdam novatianum.

 EPISTOLA CCLXVI . Augustinus Florentinae puellae studiosae, offerens suam docendi operam, si proferat quid velit exponi.

 EPISTOLA CCLXVII . Augustinus Fabiolae peregrinationem suam in hac vita moleste ferenti, de praesentia animorum nexu amicitiae vinctorum.

 EPISTOLA CCLXVIII . Fascius quidam aere alieno obrutus ad ecclesiam confugerat cujus creditoribus, mutua accepta pecunia, Augustinus satisfecit: eam

 EPISTOLA CCLXIX . Augustinus Nobilio episcopo, significans ad dedicationem novae fabricae se venire non posse.

 EPISTOLA CCLXX . Augustino Anonymus (non enim Hieronymus, uti ex stilo liquet, tametsi in ipsius Epistolis haec edita sit numero 40), significans se m

Letter LXXIII.

(a.d. 404.)

To Jerome, My Venerable and Most Esteemed Brother and Fellow-Presbyter Augustin Sends Greeting in the Lord.

Chap. I.

1. Although I suppose that, before this reaches you, you have received through our son the deacon Cyprian, a servant of God, the letter which I sent by him, from which you would be apprised with certainty that I wrote the letter of which you mentioned that a copy had been brought to you; in consequence of which I suppose that I have begun already, like the rash Dares, to be beaten and belaboured by the missiles and the merciless fists of a second Entellus454    See Jerome’s Letter, LXVIII., sec. 2, p. 325. in the reply which you have written; nevertheless I answer in the meantime the letter which you have deigned to send me by our holy son Asterius, in which I have found many proofs of your most kind goodwill to me, and at the same time some signs of your having in some measure felt agrieved by me. In reading it, therefore, I was no sooner soothed by one sentence than I was buffeted in another; my wonder being especially called forth by this, that after alleging, as your reason for not rashly accepting as authentic the letter from me of which you had a copy, the fact that, offended by your reply, I might justly remonstrate with you, because you ought first to have ascertained that it was mine before answering it, you go on to command me to acknowledge the letter frankly if it is mine, or send a more reliable copy of it, in order that we may, without any bitterness of feeling, address ourselves to the discussion of scriptural doctrine. For how can we engage in such discussion without bitterness of feeling, if you have made up your mind to offend me? or, if your mind is not made up to this, what reason could I have had, when you did not offend me, for justly complaining as having been offended by you, that you ought first to have made sure that the letter was mine, and only then to have replied, that is to say, only then to have offended me? For if there had been nothing to offend me in your reply, I could have had no just ground of complaint. Accordingly, when you write such a reply to that letter as must offend me, what hope is left of our engaging without any bitterness in the discussion of scriptural doctrine? Far be it from me to take offence if you are willing and able to prove, by incontrovertible argument, that you have apprehended more correctly than I have the meaning of that passage in Paul’s Epistle [to the Galatians], or of any other text in Holy Scripture: nay, more, far be it from me to count it aught else than gain to myself, and cause of thankfulness to you, if in anything I am either informed by your teaching or set right by your correction.

2. But, my very dear brother, you could not think that I could be offended by your reply, had you not thought that you were offended by what I had written. For I could never have entertained concerning you the idea that you had not felt yourself offended by me if you so framed your reply as to offend me in return. If, on the other hand, I have been supposed by you to be capable of such preposterous folly as to take offence when you had not written in such a way as to give me occasion, you have in this already wronged me, that you have entertained such an opinion of me. But surely you who are so cautious, that although you recognised my style in the letter of which you had a copy, you refused to believe its authenticity, would not without consideration believe me to be so different from what your experience has proved me to be. For if you had good reason for seeing that I might justly complain had you hastily concluded that a letter not written by me was mine, how much more reasonably may I complain if you form, without consideration, such an estimate of myself as is contradicted by your own experience! You would not therefore go so far astray in your judgment as to believe, when you had written nothing by which I could be offended, that I would nevertheless be so foolish as to be capable of being offended by such a reply.

Chap. II.

3. There can therefore be no doubt that you were prepared to reply in such a way as would offend me, if you had only indisputable evidence that the letter was mine. Accordingly, since I do not believe that you would think it right to offend me unless you had just cause, it remains for me to confess, as I now do, my fault as having been the first to offend by writing that letter which I cannot deny to be mine. Why should I strive to swim against the current, and not rather ask pardon? I therefore entreat you by the mercy of Christ to forgive me wherein I have injured you, and not to render evil for evil by injuring me in return. For it will be an injury to me if you pass over in silence anything which you find wrong in either word or action of mine. If, indeed, you rebuke in me that which merits no rebuke, you do wrong to yourself, not to me; for far be it from one of your life and holy vows to rebuke merely from a desire to give offence, using the tongue of malice to condemn in me that which by the truth-revealing light of reason you know to deserve no blame. Therefore either rebuke kindly him whom, though he is free from fault, you think to merit rebuke; or with a father’s kindness soothe him whom you cannot bring to agree with you. For it is possible that your opinion may be at variance with the truth, while notwithstanding your actions are in harmony with Christian charity: for I also shall most thankfully receive your rebuke as a most friendly action, even though the thing censured be capable of defence, and therefore ought not to have been censured; or else I shall acknowledge both your kindness and my fault, and shall be found, so far as the Lord enables me, grateful for the one, and corrected in regard to the other.

4. Why, then, shall I fear your words, hard, perhaps, like the boxing-gloves of Entellus, but certainly fitted to do me good? The blows of Entellus were intended not to heal, but to harm, and therefore his antagonist was conquered, not cured. But I, if I receive your correction calmly as a necessary medicine, shall not be pained by it. If, however, through weakness, either common to human nature or peculiar to myself, I cannot help feeling some pain from rebuke, even when I am justly reproved, it is far better to have a tumour in one’s head cured, though the lance cause pain, than to escape the pain by letting the disease go on. This was clearly seen by him who said that, for the most part, our enemies who expose our faults are more useful than friends who are afraid to reprove us. For the former, in their angry recriminations, sometimes charge us with what we indeed require to correct; but the latter, through fear of destroying the sweetness of friendship, show less boldness on behalf of right than they ought. Since, therefore, you are, to quote your own comparison, an ox455    See p. 325. worn out, perhaps, as to your bodily strength by reason of years, but unimpaired in mental vigour, and toiling still assiduously and with profit in the Lord’s threshing-floor; here am I, and in whatever I have spoken amiss, tread firmly on me: the weight of your venerable age should not be grievous to me, if the chaff of my fault be so bruised under foot as to be separated from me.

5. Let me further say, that it is with the utmost affectionate yearning that I read or recollect the words at the end of your letter, “Would that I could receive your embrace, and that by converse we might aid each other in learning.” For my part, I say,—Would that we were even dwelling in parts of the earth less widely separated; so that if we could not meet for converse, we might at least have a more frequent exchange of letters. For as it is, so great is the distance by which we are prevented from any kind of access to each other through the eye and ear, that I remember writing to your Holiness regarding these words in the Epistle to the Galatians when I was young; and behold I am now advanced in age, and have not yet received a reply, and a copy of my letter has reached you by some strange accident earlier than the letter itself, about the transmission of which I took no small pains. For the man to whom I entrusted it neither delivered it to you nor returned it to me. So great in my esteem is the value of those of your writings which we have been able to procure, that I should prefer to all other studies the privilege, if it were attainable by me, of sitting by your side and learning from you. Since I cannot do this myself, I propose to send to you one of my sons in the Lord, that he may for my benefit be instructed by you, in the event of my receiving from you a favourable reply in regard to the matter. For I have not now, and I can never hope to have, such knowledge of the Divine Scriptures as I see you possess. Whatever abilities I may have for such study, I devote entirely to the instruction of the people whom God has entrusted to me; and I am wholly precluded by my ecclesiastical occupations from having leisure for any further prosecution of my studies than is necessary for my duty in public teaching.

Chap. III.

6. I am not acquainted with the writings speaking injuriously of you, which you tell me have come into Africa. I have, however, received the reply to these which you have been pleased to send. After reading it, let me say frankly, I have been exceedingly grieved that the mischief of such painful discord has arisen between persons once so loving and intimate, and formerly united by the bond of a friendship which was well known in almost all the Churches. In that treatise of yours, any one may see how you are keeping yourself under restraint, and holding back the stinging keenness of your indignation, lest you should render railing for railing. If, however, even in reading this reply of yours, I fainted with grief and shuddered with fear, what would be the effect produced in me by the things which he has written against you, if they should come into my possession! “Woe unto the world because of offences!”456    Matt. xviii. 7. Behold the complete fulfilment of which He who is Truth foretold: “Because iniquity shall abound, the love of many shall wax cold.”457    Matt. xxiv. 12. For what trusting hearts can now pour themselves forth with any assurance of their confidence being reciprocated? Into whose breast may confiding love now throw itself without reserve? In short, where is the friend who may not be feared as possibly a future enemy, if the breach that we deplore could arise between Jerome and Rufinus? Oh, sad and pitiable is our portion! Who can rely upon the affection of his friends because of what he knows them to be now, when he has no foreknowledge of what they shall afterwards become? But why should I reckon it cause for sorrow, that one man is thus ignorant of what another may become, when no man knows even what he himself is afterwards to be? The utmost that he knows, and that he knows but imperfectly, is his present condition; of what he shall hereafter become he has no knowledge.

7. Do the holy and blessed angels possess not only this knowledge of their actual character, but also a foreknowledge of what they shall afterward become? If they do, I cannot see how it was possible for Satan ever to have been happy, even while he was still a good angel, knowing, as in this case he must have known, his future transgression and eternal punishment. I would wish to hear what you think as to this question, if indeed it be one which it would be profitable for us to be able to answer. But mark here what I suffer from the lands and seas which keep us, so far as the body is concerned, distant from each other. If I were myself the letter which you are now reading, you might have told me already what I have just asked; but now, when will you write me a reply? when will you get it sent away? when will it come here? when shall I receive it? And yet, would that I were sure that it would come at last, though meanwhile I must summon all the patience which I can command to endure the unwelcome but unavoidable delay! Wherefore I come back to those most delightful words of your letter, filled with your holy longing, and I in turn appropriate them as my own: “Would that I might receive your embrace, and that by converse we might aid each other in learning,”—if indeed there be any sense in which I could possibly impart instruction to you.

8. When by these words, now mine not less than yours, I am gladdened and refreshed, and when I am comforted not a little by the fact that in both of us a desire for mutual fellowship exists, though meanwhile unsatisfied, it is not long before I am pierced through by darts of keenest sorrow when I consider Rufinus and you, to whom God had granted in fullest measure and for a length of time that which both of us have longed for, so that in most close and endearing fellowship you feasted together on the honey of the Holy Scriptures, and think how between you the blight of such exceeding bitterness has found its way, constraining us to ask when, where, and in whom the same calamity may not be reasonably feared; seeing that it has befallen you at the very time when, unencumbered, having cast away secular burdens, you were following the Lord and were living together in that very land which was trodden by the feet of our Lord, when He said, “Peace I leave with you, My peace I give unto you;”458    John xiv. 27. being, moreover, men of mature age, whose life was devoted to the study of the word of God. Truly “man’s life on earth is a period of trial.”459    Job vii. 1, according to the LXX., and more correctly than in E.V. If I could anywhere meet you both together—which, alas, I cannot hope to do—so strong are my agitation, grief, and fear, that I think I would cast myself at your feet, and there weeping till I could weep no more, would, with all the eloquence of love, appeal first to each of you for his own sake, then to both for each other’s sake, and for the sake of those, especially the weak, “for whom Christ died,”460    1 Cor. viii. 11. whose salvation is in peril, as they look on you who occupy a place so conspicuous on the stage of time; imploring you not to write and scatter abroad these hard words against each other, which, if at any time you who are now at variance were reconciled, you could not destroy, and which you could not then venture to read lest strife should be kindled anew.

9. But I say to your Charity, that nothing has made me tremble more than your estrangement from Rufinus, when I read in your letter some of the indications of your being displeased with me. I refer not so much to what you say of Entellus and of the wearied ox, in which you appear to me to use genial pleasantry rather than angry threat, but to that which you have evidently written in earnest, of which I have already spoken perhaps more than was fitting, but not more than my fears compelled me to do,—namely, the words, “lest perchance, being offended, you should have reason to remonstrate with me.” If it be possible for us to examine and discuss anything by which our hearts may be nourished, without any bitterness of discord I entreat you let us address ourselves to this. But if it is not possible for either of us to point out what he may judge to demand correction in the other’s writings, without being suspected of envy and regarded as wounding friendship, let us, having regard to our spiritual life and health, leave such conference alone. Let us content ourselves with smaller attainments in that [knowledge] which puffeth up, if we can thereby preserve unharmed that [charity] which edifieth.461    1 Cor. viii. 1. I feel that I come far short of that perfection of which it is written, “If any man offend not in word, the same is a perfect man;”462    Jas. iii. 2. but through God’s mercy I truly believe myself able to ask your forgiveness for that in which I have offended you: and this you ought to make plain to me, that through my hearing you, you may gain your brother.463    Matt. xviii. 18. Nor should you make it a reason for leaving me in error, that the distance between us on the earth’s surface makes it impossible for us to meet face to face. As concerns the subjects into which we inquire, if I know, or believe, or think that I have got hold of the truth in a matter in which your opinion is different from mine, I shall by all means endeavour, as the Lord may enable me, to maintain my view without injuring you. And as to any offence which I may give to you, so soon as I perceive your displeasure, I shall unreservedly beg your forgiveness.

10. I think, moreover, that your reason for being displeased with me can only be, that I have either said what I ought not, or have not expressed myself in the manner in which I ought: for I do not wonder that we are less thoroughly known to each other than we are to our most close and intimate friends. Upon the love of such friends I readily cast myself without reservation, especially when chafed and wearied by the scandals of this world; and in their love I rest without any disturbing care: for I perceive that God is there, on whom I confidingly cast myself, and in whom I confidingly rest. Nor in this confidence am I disturbed by any fear of that uncertainty as to the morrow which must be present when we lean upon human weakness, and which I have in a former paragraph bewailed. For when I perceive that a man is burning with Christian love, and feel that thereby he has been made a faithful friend to me, whatever plans or thoughts of mine I entrust to him I regard as entrusted not to the man, but to Him in whom his character makes it evident that he dwells: for “God is love, and he that dwelleth in love dwelleth in God, and God in him;”464    1 John iv. 16. and if he cease to dwell in love, his forsaking it cannot but cause as much pain as his abiding in it caused joy. Nevertheless, in such a case, when one who was an intimate friend has become an enemy, it is better that he should search out what ingenuity may help him to fabricate to our prejudice, than that he should find what anger may provoke him to reveal. This every one most easily secures, not by concealing what he does, but by doing nothing which he would wish to conceal. And this the mercy of God grants to good and pious men: they go out and in among their friends in liberty and without fear, whatever these friends may afterwards become: the sins which may have been committed by others within their knowledge they do not reveal, and they themselves avoid doing what they would fear to see revealed. For when any false charge is fabricated by a slanderer, either it is disbelieved, or, if it is believed, our reputation alone is injured, our spiritual wellbeing is not affected. But when, any sinful action is committed, that action becomes a secret enemy, even though it be not revealed by the thoughtless or malicious talk of one acquainted with our secrets. Wherefore any person of discernment may see in your own example how, by the comfort of a good conscience, you bear what would otherwise be insupportable—the incredible enmity of one who was formerly your most intimate and beloved friend; and how even what he utters against you, even what may to your disadvantage be believed by some, you turn to good account as the armour of righteousness on the left hand, which is not less useful than armour on the right hand465    2 Cor. vi. 7. in our warfare with the devil. But truly I would rather see him less bitter in his accusations, than see you thus more fully armed by them. This is a great and a lamentable wonder, that you should have passed from such amity to such enmity: it would be a joyful and a much greater event, should you come back from such enmity to the friendship of former days.

EPISTOLA LXXIII . Hieronymum litteris suis nonnihil offensum demulcere studet Augustinus. Apologiam illius contra Ruffinum accepisse se testatur, deplorans tantos inter viros quondam amicissimos tam amarulentam discordiam incidisse.

Domino venerando et desideratissimo fratri, compresbytero HIERONYMO, AUGUSTINUS, in Domino salutem.

CAP. PRIMUM.

1. Quamvis existimem, antequam istas sumeres, venisse in manus tua, litteras meas, quas per Dei servum, filium nostrum, Cyprianum diaconum misi; quibus certissime agnosceres meam esse epistolam, cujus exemplaria illuc pervenisse commemorasti; unde jam me arbitror rescriptis tuis, velut Entellinis glandibus atque acribus caestibus, tanquam audacem Daretem coepisse pulsari atque versari: nunc 2tamen eis ipsis respondeo litteris tuis, quas mihi per sanctum filium nostrum Asterium mittere dignatus es; in quibus multa in me comperi tuae benevolentissimae charitatis, et rursus quaedam nonnullius a me tuae 0246 offensionis indicia. Itaque, ubi mulcebar legens, ibi continuo feriebar; hoc sane vel maxime admirans, quod cum dicas te exemplaribus litterarum mearum ideo temere non putasse credendum, ne forte te respondente laesus juste expostularem, quod probare ante debuisses meum esse sermonem et sic rescribere, postea jubeas, si mea est epistola, aperte me scribere, aut mittere exemplaria veriora, ut absque ullo rancore stomachi in Scripturarum disputatione versemur. Quo pacto enim possumus in hac disputatione sine rancore versari, si me laedere paras? aut si non paras, quomodo ego, te non laedente, abs te laesus juste expostularem, quod probare ante debuisses, meum esse sermonem, et sic rescribere, hoc est et sic laedere? Nisi enim rescribendo laesisses, ego juste expostulare non possem. Proinde cum ita rescribis, ut laedas, quis locus nobis relinquitur in disputatione Scripturarum sine ullo rancore versandi? Ego quidem absit ut laedar, si mihi certa ratione volueris et potueris demonstrare illud ex Epistola Apostoli, vel quid aliud Scripturarum sanctarum te verius intellexisse, quam me: imo vero absit, ut non cum gratiarum actione lucris meis deputem, si fuero te docente instructus, aut emendante correctus.

2. Verumtamen, tu mihi frater charissime, nisi te putares laesum scriptis meis, non me putares laedi posse rescriptis tuis. Nullo enim modo id de te opinatus fuero, quod non te arbitraris laesum, si sic tamen rescribis ut laedas. Aut si te non sic rescribente, ego propter nimiam stultitiam meam laedi posse putatus sum, hoc ipso laesisti plane, quod de me ita sexsisti. Sed nullo modo tu me, quem nunquam talem expertus es, temere talem crederes, qui litterarum mearum exemplaribus, etiam cum stilum meum nosses, temere credere noluisti. Si enim non immerito vidisti me juste expostulaturum fuisse, si temere crederes esse litteras meas, quae non essent meae; quanto justius expostularem, meipsum temere putatum talem, qualem me expertus non esset qui putavisset? Nequaquam ergo ita prolabereris, ut te non rescribente quo laederer, me tamen existimares nimis insipientem, etiam tali tuo rescripto laedi potuisse.

CAPUT II.

3. Restat igitur ut laedere me rescribendo disponeres, si certo documento meas esse illas litteras nosceres. Atque ita, quia non credo quod injuste me laedendum putares, superest ut agnoscam peccatum meum, quod prior te illis litteris laeserim, quas meas esse negare non possum. Cur itaque eonor contra fluminis tractum, ac non potius veniam peto? Obsecro te ergo per mansuetudinem Christi, ut, si laesi te, dimittas mihi, nec me vicissim laedendo malum pro malo reddas. Laedes autem me, si mihi tacueris errorem meum, quem forte inveneris in factis vel dictis meis. Nam si ea in me reprehenderis quae reprehendenda non sunt, te laedis magis quam me; quod absit a moribus et sancto proposito tuo, ut hoc facias voluntate laedendi, culpans in me aliquid dente maledico, quod mente veridica esse scis non culpandum. Ac per hoc aut benevolo corde arguas, etiamsi 0247 caret delicto, quem arguendum putas; aut paterno affectu mulceas quem adjicere nequeas. Potest enim fieri ut tibi aliud videatur quam veritas habet, dum tamen abs te aliud non fiat quam charitas habet: nam et ego amicissimam reprehensionem gratissime accipiam, etiam si reprehendi non meruit quod recte defendi potest; aut agnoscam simul et benevolentiam tuam, et culpam meam, et, quantum Dominus donat, in alio gratus, in alio emendatus inveniar.

4. Quid ergo, fortasse dura, sed certe salubria verba tua, tanquam caestus Entelli, pertimescam? Caedebatur ille, non curabatur; et ideo vincebatur, non sanabatur. Ego autem, si medicinalem correptionem tuam tranquillus accepero, non dolebo: si vero infirmitas, vel humana, vel mea, etiam cum veraciter arguor, non potest nisi aliquantulum contristari, melius tumor capitis dolet, dum curatur, quam dum ei parcitur, non sanatur. Hoc est enim quod acute vidit qui dixit, Utiliores esse plerumque inimicos jurgantes, quam amicos objurgare metuentes. Illi enim dum rixantur, dicunt aliquando vera quae corrigamus; isti autem minorem quam oportet, exhibent justitiae libertatem, dum amicitiae timent exasperare dulcedinem. Quapropter etsi bos, ut tibi videris, lassus senectute forte corporis, non vigore animi tamen, in area dominica fructuoso labore desudans; ecce sum, si quid perperam dixi, fortius fige pedem. Non mihi esse debet molestum pondus aetatis tuae, dummodo conteratur palea culpae meae.

5. Proinde illud quod in extremo epistolae tuae posuisti, cum magni desiderii suspirio vel lego, vel recolo. Utinam, inquis, mereremur complexus tuos, et collatione mutua vel doceremus aliqua, vel disceremus! Ego autem dico: Utinam saltem propinquis terrarum locis habitaremus; ut, si non possent misceri nostra colloquia, litterae possent esse crebriores! Nunc vero tanto locorum intervallo absumus a sensibus nostris, ut de illis verbis Apostoli ad Galatas, juvenem me ad tuam Sanctitatem scripsisse meminerim, et ecce jam senex, necdum rescripta meruerim, faciliusque ad te exemplaria epistolae meae pervenerint, nescio qua occasione praeveniente, quam ipsa epistola me curante. Homo enim qui eam tunc acceperat, nec ad te pertulerit, nec ad me retulerit . Tantae autem mihi in litteris tuis, quae in manus nostras venire potuerunt, apparent res, ut nihil studiorum meorum mallem, si possem, quam inhaerere lateri tuo. Quod ego quia non possum, aliquem nostrorum in Domino filiorum erudiendum nobis ad te mittere cogito, si etiam de hac re tua rescripta meruero. Nam neque in me tantum scientiae Scripturarum divinarum est, aut esse jam poterit, quantum inesse tibi video. Et si quid in hac re habeo facultatis, utcumque impendo populo Dei. Vacare autem studiis diligentius quam quae populi audiunt instruendis, propter ecclesiasticas occupationes omnino non possum.

CAPUT III.

0248 6. Nescio quae scripta maledica super tuo nomine ad Africam pervenerunt . Accepimus tamen quod dignatus es mittere, illis respondens maledictis. Quo perlecto, fateor, multum dolui inter tam charas familiaresque personas, cunctis pene Ecclesiis notissimo amicitiae vinculo copulatas, tantum malum extitisse discordiae. Et tu quidem quantum tibi modereris, quantumque teneas aculeos indignationis tuae, ne reddas maledictum pro maledicto, satis in tuis litteris eminet. Verumtamen si eas ipsas cum legissem, contabui dolore, et obrigui timore; quid de me illa facerent quae in te ille scripsit, si in manus meas forte venissent? Vae mundo ab scandalis (Matth. XVIII, 7). Ecce fit, ecce prorsus impletur quod Veritas ait: Quoniam abundabit iniquitas, refrigescet charitas multorum (Id. XXIV, 12). Quae sibi enim jam fida pectora tuto refundantur? in cujus sinum tota se projiciat secura dilectio? quis denique amicus non formidetur quasi futurus inimicus, si potuit inter Hieronymum et Ruffinum hoc quod plangimus exoriri? O misera et miseranda conditio! O infida in voluntatibus amicorum scientia praesentium, ubi nulla est praescientia futurorum! Sed quid hoc alteri de altero gemendum putem, quando nec ipse quidem sibi homo est notus in posterum? Novit enim utcumque, vix forte, nunc qualis sit; qualis autem postea futurus sit, ignorat.

7. Haec porro non tantum scientia, qualis quisque sit, verum etiam praescientia, qualis futurus sit, si est in sanctis et beatis Angelis; et quomodo fuerit diabolus beatus aliquando, cum adhuc angelus bonus esset, sciens futuram iniquitatem suam, et sempiternum supplicium, omnino non video. De qua re, si tamen eam nosse opus est, vellem abs te audire quid sentias. Vide quid faciant terrae ac maria quae nos corporaliter dirimunt. Si haec epistola mea quam legis, ego essem, jam mihi diceres quod quaesivi: nunc vero quando rescribes? quando mittes? quando perveniet? quando accipiam? Et tamen utinam quandoque fiat, quod tam cito fieri non posse, quam volumus, quanta possumus tolerantia sustinemus! Unde recurro ad illa verba epistolae tuae dulcissima, sanctique desiderii tui plenissima, et ea facio vicissim mea: Utinam mereremur complexus tuos; et collatione mutua vel doceremus aliqua, vel disceremus! si tamen esse ullo modo posset quod ego te docerem.

8. In his autem verbis non jam tuis tantum, sed etiam meis, ubi delector et reficior, et ipso quamvis pendente et non attingente utriusque nostrum desiderio, non parva ex parte consolor: ibi rursus acerrimis dolorum stimulis fodior, dum cogito inter vos, quibus Deus hoc ipsum quod uterque nostrum optavit, largum prolixumque concesserat, ut conjunctissimi et familiarissimi mella Scripturarum sanctarum pariter lamberetis, tantae amaritudinis irrepsisse perniciem, 0249 quando non, ubi non, cui non homini formidandam; cum eo tempore, quo abjectis jam sarcinis saecularibus, jam expediti Dominum sequebamini, et in ea terra vivebatis simul, in qua Dominus humanis pedibus ambulans, Pacem meam, inquit, do vobis, pacem meam relinquo vobis (Joan. XIV, 27), viris aetate maturis, et in eloquio Domini habitantibus vobis accidere potuit? Vere tentatio est vita humana super terram (Job. VII, 1). Heu mihi, qui vos alicubi simul invenire non possum! forte, ut moveor, ut doleo, ut timeo, prociderem ad pedes vestros, flerem quantum valerem, rogarem quantum amarem, nunc unumquemque vestrum pro seipso, nunc utrumque pro alterutro, et pro aliis, et maxime infirmis, pro quibus Christus mortuus est (I Cor. VIII, 11), qui vos tanquam in theatro vitae hujus cum magno sui periculo spectant, ne de vobis ea conscribendo spargatis, quae quandoque concordantes delere non poteritis, qui nunc concordare nolitis ; aut quae concordes legere timeatis, ne iterum litigetis.

9. Verum dico charitati tuae, nihil me magis quam hoc exemplum tremuisse, cum quaedam ad me in epistola tua legerem tuae indignationis indicia; non tam illa de Entello et bove lasso, ubi mihi potius hilariter jocari quam iracunde minari visus es, quam illud quod serio te scripsisse satis apparet, unde supra elocutus sum, plus fortasse quam debui, sed non plus quam timui, ubi aisti: Ne forte laesus juste expostulares. Rogo te, si fieri potest, ut inter nos quaeramus et disseramus aliquid, quo sine amaritudine discordiae corda nostra pascantur, fiat. Si autem non possum dicere quid mihi emendandum videatur in scriptis tuis, nec tu in meis, nisi cum suspicione invidiae, aut laesione amicitiae, quiescamus ab his, et nostrae vitae salutique parcamus. Minus certe assequatur illa quae inflat, dum non offendatur illa quae aedificat (I Cor. VIII, 2). Ego me longe esse sentio ab illa perfectione, de qua scriptum est: Si quis in verbo non offendit, hic perfectus est vir (Jacobi III, 2). Sed plane in Dei misericordia puto me posse facile abs te petere veniam, si quid offendi; quod mihi aperire debes, ut, cum te audiero, lucreris fratrem tuum (Matth. XVIII, 15). Neque enim, quia hoc propter longinquitatem terrarum non potes facere inter me et te, propterea debes sinere errare me. Prorsus quod ad ipsas res quas nosse volumus, attinet, si quid veri me tenere vel scio, vel credo, vel puto, in quo tu aliter sentis, quantum dat Dominus sine tua injuria conabor asserere. Quod autem pertinet ad offensionem tuam, cum te indignatum sensero, nihil aliud quam veniam deprecabor.

10. Nec omnino arbitror te succensere potuisse, nisi aut hoc dicerem quod non debui, aut non sic dicerem ut debui; quia nec miror minus nos scire invicem, quam scimur a conjunctissimis et familiarissimis nostris. In quorum ego charitatem, fateor, facile me 0250 totum projicio, praesertim fatigatum scandalis saeculi; et in ea sine ulla sollicitudine requiesco: Deum quippe illic esse sentio, in quem me securus projicio, et in quo securus requiesco. Nec in hac mea securitate crastinum illud humanae fragilitatis incertum, de quo superius ingemui, omnino formido. Cum enim hominem christiana charitate flagrantem, eaque mihi fidelem amicum factum esse sentio; quidquid ei consiliorum meorum cogitationumque committo, non homini committo, sed illi in quo manet, ut talis sit. Deus enim charitas est; et qui manet in charitate, in Deo manet, et Deus in eo (I Joan. IV, 16): quam si deseruerit, tantum faciat necesse est dolorem, quantum manens fecerat gaudium. Verumtamen ex amico intimo factus inimicus, quaerat sibi potius quod fingat astutus; non inveniat quod prodat iratus. Hoc autem unusquisque facile assequitur, non occultando quod fecerit, sed non faciendo quod occultari velit. Quod misericordia Dei bonis piisque concedit, ut inter amicos quoslibet futuros, liberi securique versentur, aliena peccata sibi commissa non prodant; quae prodi timeant, ipsi nulla committant. Cum enim falsum quid a maledico fingitur; aut omnino non creditur; aut certe integra salute, sola fama vexatur. Cum autem malum perpetratur, hostis est intimus, etiamsi nullius intimi loquacitate aut lite vulgetur. Quapropter quis prudentium non videat, etiam tu quam tolerabiliter feras amicissimi quondam et familiarissimi incredibiles nunc inimicitias, consolante conscientia; et quemadmodum vel quod jactitat, vel quod a quibusdam forsitan creditur, in sinistris armis deputes, quibus non minus quam dextris contra diabolum dimicatur? Verumtamen illum maluerim aliquo modo mitiorem, quam te isto modo armatiorem. Hoc magnum et triste miraculum est, ex amicitiis talibus ad has inimicitias pervenisse; laetum erit, et multo majus ex inimicitiis talibus ad pristinam concordiam revertisse.