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Versie a9a66a1c19dfda65cd931976e2790a3ede9f05fc760811191074f86a957e3d8a
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Versie d9dabd89311be1bb3aa2eca12a1e87c9c2603e766ec8449ffacb01ae5bf9bfe1
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That nothing may be lacking to the picture of his universal activity, we have another letter from him, coming from about this same time, that exhibits his care for the individuals who had placed themselves in some sort under his tutelage. Among the refugees from Rome in the terrible times when Alaric was a second time threatening the city, was a family of noble women,—Proba, Juliana, and Demetrias,—grandmother, mother, and daughter,—who, finding an asylum in Africa, gave themselves to God’s service, and sought the friendship and counsel of Augustin. In 413 the granddaughter “took the veil” under circumstances that thrilled the Christian world, and brought out letters of congratulation and advice from Augustin and Jerome, and also from Pelagius. This letter of Pelagius seems not to have fallen into Augustin’s way until now (416): he was so disturbed by it that he wrote to Juliana a long letter warning her against its evil counsels. It was so shrewdly phrased, that, at first sight, Augustin was himself almost persuaded that it did somehow acknowledge the grace of God; but when he compared it with others of Pelagius’ writings, he saw that here, too, he was using ambiguous phrases in a non-natural sense. The object of his letter (in which Alypius is conjoined, as joint author) to Juliana is to warn her and her holy daughter against all opinions that opposed the grace of God, and especially against the covert teaching of the letter of Pelagius to Demetrias. “In this book,” he says, “were it lawful for such an one to read it, a virgin of Christ would read that her holiness and all her spiritual riches are to spring from no other source than herself; and thus before she attains to the perfection of blessedness, she would learn—which may God forbid!—to be ungrateful to God.” Then, after quoting the words of Pelagius, in which he declares that “earthly riches came from others, but your spiritual riches no one can have conferred on you but yourself; for these, then, you are justly praised, for these you are deservedly to be preferred to others,—for they can exist only from yourself and in yourself,” he continues: “Far be it from any virgin to listen to statements like these. Every virgin of Christ understands the innate poverty of the human heart, and therefore declines to be adorned otherwise than by the gifts of her spouse.…Let her not listen to him who says, ‘No one can confer them on you but yourself, and they cannot exist except from you and in you:’ but to him who says, ‘We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.’ And be not surprised that we speak of these things as yours, and not from you; for we speak of daily bread as ‘ours,’ but yet add ‘give it to us,’ lest it should be thought it was from ourselves.” Again, he warns her that grace is not mere knowledge any more than mere nature; and that Pelagius, even when using the word “grace,” means no inward or efficient aid, but mere nature or knowledge or forgiveness of past sins; and beseeches her not to forget the God of all grace from whom (Wisdom i. 20, 21) Demetrias had that very virgin continence which was so justly her boast."],"source_library_url":"/library/0c811acf6c5d609e56bd/#ws-library-full-note:0c811acf6c5d609e56bd:cite_note-50","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_V/Introductory_Essay/Introductory_Essay/Augustin's_Part_in_the_Controversy#cite_note-50","translator":"Peter Holmes (edition translator credit; work allocation unspecified), Robert Ernest Wallis (edition translator credit; work allocation unspecified), Benjamin B. 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