Frank, R. "An Etymology of ayos in a Work of Caesarius of Arles," Traditio 8 (1952) 387-389. Fritz, G. 'Orange (Deuxième Concile d')," Dictionnaire de théologie catholique 11.1087-1103. Garrigou-Lagrange, R., O. P. Grace (trans. by Dominican Nuns) St. Louis 1952. "L'équilibre supérieur de la pensée de saint Augustin dans les questions de la grâce," Augustinus Magister Paris 1954 pp. 763-771. Gavigan, J., O. S. A. Saint Augustine, Christian Instruction: The Fathers of the Church II New York 1947 pp. 3-235. Gilson, É. Introduction à l'étude de saint Augustin Paris 1943. 66 Godet, P. Cassien, Jean," Dictionnaire de théologie catholique 2.18231829. Gorce, M. Scythes (moines)," ibid. 14.1746-1755. Hedde, R. and É. Amann, " Pélagianisme," ibid. 12.675-715. Hefele, C. Histoire des conciles (2nd éd. cor. et aug. par H. Leclercq) Paris 1907-1938. Herbigny, M. "Les Arguments' apologétiques de saint Augustin," Revue apologétique 8 (1909) 561-579, 664-678, 744-759; ibid. 9 (1910) 565-589. Jacquin, M., O. P. "A quelle date apparaît le term 'Semipélagien '?" Revue des sciences philosophiques et théologiques 1 (1907) 506-508. "La prédestination d'après saint Augustin," Miscellanea Agostiniana II (Rome 1931) 853-878. "La question de la prédestination aux Ve et VIe siècles," Revue De Journel, R. Enchiridion patristicum 14th ed. Barcelona 1946. Koch, W. "Pelagianismus," Lexikon für Theologie und Kirche 8.63-65. De Labriolle, P. Histoire de la littérature latine chrétienne (3ème éd., rev. et aug. par G. Bardy) Paris 1947. 66 Saint Augustin," in Fliche-Martin, Histoire de l'église depuis les origines jusqu'à nos jours IV (Paris 1948) 47-78. Lebreton, J. "Saint Vincent de Lérins et Saint Augustin," Recherches de science religieuse 30 (1940) 368 f. Lecuyer, J., C. S. Sp. "Le sacrifice selon saint Augustin," Augustinus Magister Paris 1954 pp. 906-914. 66 Leeming, B., S. J. Augustine, Ambrosiaster and the massa perditionis," Gregorianum 11 (1930) 58-91. Lietzmann, H. Hilarius," in Pauly-Wissowa-Kroll, Real Encyclopädie der classischen Altertumswissenschaft 8.2.1604. "Honoratus," ibid. 8.2.2276. Léon-Dufour, X., S. J. “Grâce et libre arbitre chez saint Augustin: à propos de consentire vocationi Dei . . propriae voluntatis est," Recherches de science religieuse 33 (1946) 129-163. De Letter, P., S. J. St. Prosper of Aquitaine, The Call of All Nations: Ancient Christian Writers XIV Westminster, Maryland 1952. Lonergan, B., S. J. “St. Thomas' Thought on gratia operans," Theological Studies 2 (1941) 289-324. Lopez, E., O. S. A. De la predestinación de los santos (trans.): Obras de San Agustin Madrid 1949 Vol. 6.457-561. Marrou, H. "Jean Cassien à Marseille," Revue du moyen âge latin 1 (1945) 5-26. Saint Augustin et la fin de la culture antique Paris 1938. Moon, A., F. S. C. The "De natura boni" of Saint Augustine (The Catholic University of America Patristic Studies 88) Washington 1955. Morel, C., S. J. "La vie de prière de saint Augustin d'après sa corre spondance," Saint Augustin parmi nous Paris 1954 pp. 60-87. Morin, G. "Lettre inédite de l'évêque Evodius aux moines d'Adrumète sur la question de la grâce,” Revue bénédictine 13 (1896) 481-486. "Lettres inédites de saint Augustin et du prêtre Januarien dans l'affaire des moines d'Adrumète," ibid. 18 (1901) 241-256. Sancti Augustini Sermones post Maurinos reperti in Miscellanea Sancti Caesarii Arelatensis opera varia (ed.) Mared sous 1942. Morris, R. Vincent of Lérins, Commonitories (trans.): The Fathers of the Church VII New York 1949 pp. 257-332. Müller, L., O. F. M. The " De haeresibus" of Saint Augustine (The Catholic University of America Patristic Studies 90) Washington 1956. Murray, J., S. J. Saint Augustine, Admonition and Grace (trans.): The Fathers of the Church II New York 1947 pp. 239-305. Parsons, Sister Wilfrid, Saint Augustine, Letters II: The Fathers of the Church XVIII New York 1953. Peebles, B. Saint Augustine, Faith, Hope and Charity (trans.): The Fathers of the Church II New York 1947 pp. 357-472. De Plinval, G. "L'activité doctrinale dans l'Église Gallo-Romaine," in Fliche-Martin, Histoire de l'église depuis les origines jusqu'à nos jours IV (Paris 1937) 397-419. "Les luttes Pélagiennes," ibid. 77-128. Pélage, sa vie, ses écrits et sa réforme Lausanne 1943. Portalié, E. " Augustin," Dictionnaire de théologie catholique 1.2268-2472. 66 Augustinisme," ibid. 1.2501-2561. Rahner, K., S. J. " Augustin und der Semipelagianismus," Zeitschrift für katholische Theologie 62 (1938) 171-196. Robert, A. and A. Tricot, Guide to the Bible (New edition, revised and enlarged, Eng. trans. E. Arbez, S. S. and M. R. P. McGuire) I Tournai 1951; II, 1955. Rondet, H., S. J. "Liberté et grâce dans la théologie augustinienne," Saint Augustin parmi nous Paris 1954 pp. 201-222. Rottmanner, O., O. S. B. Der Augustinismus Munich 1892. Schanz, M., C. Hosius and G. 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Molinisme," Dictionnaire de théologie catholique 10.2094-2187. Walsh, G., S. J. and D. Honan, Saint Augustine, The City of God Books XVII-XXII (trans.): The Fathers of the Church XXIV New York 1954. Zarb, S. Chronologia operum S. Augustini Rome 1934. Zellinger, J. "Hilarius," Lexikon für Theologie und Kirche 5.24. INTRODUCTION I. OCCASION A. OUTBREAKS OF SEMIPELAGIANISM IN AFRICA St. Augustine, after having devoted time and talent from 412 to 420 to refuting the error of Pelagianism, spent the very last days of his life largely in combating the error of its heirs, the Semipelagians. The De dono perseverantiae is the second part of the De praedestinatione sanctorum, the final treatise of the four which he wrote against the Semipelagians, and, in fact, is his last complete work on grace. St. Augustine gives his own description of the Pelagians as enemies of the grace of God who "believe that man can fulfill all the commandments of God without it." They say, Augustine continues, "that that grace of God without which we can do no good is nothing else but free will itself. Our nature has received this free will from God without any preceding merits of its own, and it was given to us only, that we, with the help of God through the instrumentality of His law and teaching, might learn what we ought to do and what we ought to hope for, but not that through the gift of His Holy Spirit we should do what we have learned we ought to do." They further believe that men have faith, an increase of faith, and perseverance in it from themselves, claiming that the grace of God whereby we are freed from impiety is granted to us according to our merits. They hold that children. are born without the bond of original sin, and so there is absolutely no need for them to be forgiven anything in a second birth. But they are baptized for this reason, that by being adopted in a rebirth they may be admitted to the kingdom of God. . . . "They also say that Adam himself would have suffered bodily death even if he had not sinned, and that he had died, not in punishment for his sin, but because of the condition of nature." 1 1 The above quotations are from the De haeresibus 88 (trans. L. Müller, Against this teaching St. Augustine wrote a series of great treatises on grace,2 saw the error of the Pelagians condemned by Pope Zozimus (417-418) in 418, and struggled until the end of his life against Julian of Eclanum, one of eighteen bishops who refused to conform to the Pope's condemnation. The triumph of the faith after this ordeal was reasonable cause for the joy expressed by St. Jerome in a letter ([Aug.] Ep. 202. 1) to Alypius and to St. Augustine rejoicing that the death blow had been given to Pelagianism. And yet there were some "heirs," some remnants " of the O. F. M., The Catholic University of America Patristic Studies 90) 123125. For a discussion of Pelagianism and St. Augustine's refutation of it, see infra 20-33. 2 A. directed against the Pelagian errors the following works: De peccatorum meritis et remissione et de baptismo parvulorum (CSEL 60. 3-151); De spiritu et littera (CSEL 60.155-229); De natura et gratia (CSEL 60.233-299); De natura et origine animae (CSEL 60.303-419); Contra duas epistulas Pelagianorum (CSEL 60.423-570); De perfectione iustitiae hominis (CSEL 42.3-48); De gestis Pelagii (CSEL 42.51-122); De gratia Christi et de peccato originali (CSEL 42.125-206); De nuptiis et concupiscentia (CSEL 42.211-319). The corresponding works on grace called forth by the Semipelagians are the following: De gratia et libero arbitrio (PL 44.881-912); De correptione et gratia (PL 44.915-946); De praedestinatione sanctorum (PL 44.959-992); De dono perseverantiae (PL 45.993-1034). 3 Though Pelagianism was condemned, the heresy transformed itself into a schism. Among the bishops involved, Julian is of interest here in particular for his polemical writings against A., and the answers that they called forth from A. Julian's Libri IV ad Turbantium was written in rebuttal to the first book of A.'s De nuptiis et concupiscentia. Upon receiving an abridged form only of Julian's books, A. wrote the second book of the De nuptiis et concupiscentia; later when he received the complete work, he wrote the Contra Iulianum. Julian answered the latter by the Libri VIII ad Florum, the arguments of which A. was refuting phrase by phrase in the Contra secundam Iuliani responsionem imperfectum opus during the very last days of his life. As is often the case with heretical or schismatical writings, these works of Julian do not survive in their own right, but are known from the fragments quoted by A. in his refutations of Julian. See J. Forget, " Julien d'Eclane," DTC 8.1928 f. From A. comes the information about the struggle between Julian and himself: Contra secundam Iuliani responsionem imperfectum opus, Praefatio (PL 45. 1049 f.) and Retractationes 2.53, 62. |