115 souls have come into this world, so that now of right God should liberate them from this world through his Son only begotten and like Himself, if besides Himself there is nothing? 7.  Augustin said:  We ought not to disappoint those present, being men of note, and from the question proposed for discussion go to another.  So we both confess, so we concede to ourselves, that God is incorruptible and inviolable, and could have in no way suffered.  From which it follows, that your heresy is false, which says that God, when He saw desolation and ruin threaten His kingdom, sent forth a power that should do battle with the race of darkness, and that out of this commingling our souls are laboring.  My argument is brief, and as I suppose, perfectly clear to any one.  If God could have suffered nothing from the race of darkness because He is inviolable, without cause He sent us hither that we might here suffer distress.  But if anything can suffer, it is not inviolable, and you deceive those to whom you say that God is inviolable.  For this your heresy denies when you expound the rest of it. Fortunatussaid:  We are of that mind in which the Apostle Paul instructs us, who says:  "Let this mind be in you that was also in Christ Jesus, who when He had been constituted in the form of God, thought it not robbery to be equal with God; but emptied Himself re- ceiving the form of a servant, having been made in the likeness of men, and having been found in fashion as a man, He humbled Himself, and was made obedient even unto death." 228  We have this mind therefore about ourselves, which we have also about Christ, who when He was constituted in the form of God, was made obedient even unto death that He might show the similitude of our souls.  And like as He showed in Himself the similitude of death, and having been raised from the midst of the dead showed that He was from the Father, in the same manner we think it will be with our souls, because through Him we shall have been able to be freed from this death, which is either alien from God, or if it belongs to God, His mercy ceases, and the name of liberator, and the works of Him who liberates.229 8.  Augustin said:  I ask how we came into death, and you tell how we may be liberated from death. Fortunatussaid:  So the apostle said that we ought to have that mind concerning ourselves which Christ has shown us.  If Christ was in suffering and death, so also are we. 9.  Augustin said:  It is known to all that the Catholic faith is to the effect that our Lord, that is the Power and Wisdom of God,230 and the Word through whom all things have been made and without whom was not anything made,231 took upon Himself man to liberate 228 Philipp. ii. 5-8. 229 Fortunatus could not surely have used this language with any proper conception of its meaning.  He seems, against Mani, to have identified in some sense the Jesus that suffered with Christ.  Yet even in this statement his docetism is manifest.—A.H.N. 230 1 Cor. i. 24. 231 John i. 3. 191 Disputation of the First Day.