1 After writing the letter to Ctesiphon, in which I replied to the questions propounded, I received frequent expostulations from the brethren, who wanted to know why I any longer delayed the promised work in which I undertook to answer all the subtleties of the preachers of Impassibility. For every one knows what was the contention of the Stoics and Peripatetics, that is, the old Academy, some of them asserted that the πάθη, which we may call emotions, such as sorrow, joy, hope, fear, can be thoroughly eradicated from the minds of men; others that their power can be broken, that they can be governed and restrained, as unmanageable horses are held in check by peculiar kinds of bits. Their views have been explained by Tully in the “Tusculan Disputations,” and Origen in his “Stromata” endeavours to blend them with ecclesiastical truth. I pass over Manichæus, Priscillianus, Evagrius of Ibora, Jovinianus, and the heretics found throughout almost the whole of Syria, who, by a perversion of the import of their name, are commonly called Massalians, in Greek, Euchites, all of whom hold that it is possible for human virtue and human knowledge to attain perfection, and arrive, I will not say merely at a likeness to, but an equality with God; and who go the length of asserting that, when once they have reached the height of perfection, even sins of thought and ignorance are impossible for them. And although in my former letter addressed to Ctesiphon and aimed at their errors, so far as time permitted, I touched upon a few points in the book which I am now endeavouring to hammer out, I shall adhere to the method of Socrates. What can be said on both sides shall be stated; and the truth will thus be clear when both sides express their opinions. Origen is peculiar in maintaining on the one hand that it is impossible for human nature to pass through life without sin, and on the other, that it is possible for a man, when he turns to better things, to become so strong that he sins no more.
2. I shall add a few words in answer to those who say that I am writing this work because I am inflamed with envy. I have never spared heretics, and I have done my best to make the enemies of the Church my own. Helvidius wrote against the perpetual virginity of Saint Mary. Was it envy that led me to answer him, whom I had never seen in the flesh? Jovinianus, whose heresy is now being fanned into flame, and who disturbed the faith of Rome in my absence, was so devoid of gifts of utterance, and had such a pestilent style that he was a fitter object for pity than for envy. So far as I could, I answered him also. Rufinus did all in his power to circulate the blasphemies of Origen and the treatise “On First Principles” (Περὶ ᾿Αρχῶν), not in one city, but throughout the whole world. He even published the first book of Eusebius' “Apology for Origen” under the name of Pamphilus the martyr, and, as though Origen had not said enough, vomited forth a fresh volume on his behalf. Am I to be accused of envy because I answered him? And was his eloquence such a rushing torrent as to deter me through fear from writing or dictating anything in reply? Palladius, no better than a villainous slave, tried to impart energy to the same heresy, and to excite against me fresh prejudice on account of my translation of the Hebrew. Was I envious of such distinguished ability and nobility? Even now the mystery of iniquity works, and every one chatters about his views: yet I, it seems, am the only one who is filled with envy at the glory of all the rest; I am so poor a creature that I envy even those who do not deserve envy. And so, to prove to all that I do not hate the men but their errors, and that I do not wish to vilify any one, but rather lament the misfortune of men who are deceived by knowledge falsely so-called, I have made use of the names of Atticus and Critobulus in order to express our own views and those of our opponents. The truth is that all we who hold the Catholic faith, wish and long that, while the heresy is condemned, the men may be reformed. At all events, if they will continue in error, the blame does not attach to us who have written, but to them, since they have preferred a lie to the truth. And one short answer to our calumniators, whose curses fall upon their own heads, is this, that the Manichæan doctrine condemns the nature of man, destroys free will, and does away with the help of God. And again, that it is manifest madness for man to speak of himself as being what God alone is. Let us so walk along the royal road that we turn neither to the right hand nor to the left; and let us always believe that the eagerness of our wills is governed by the help of God. Should any one cry out that he is slandered and boast that he thinks with us; he will then show that he assents to the true faith, when he openly and sincerely condemns the opposite views. Otherwise his case will be that described by the prophet: “And yet for all this her treacherous sister Judah has not returned unto me with her whole heart, but feignedly.” It is a smaller sin to follow evil which you think is good, than not to venture to defend what you know for certain is good. If we cannot endure threats, injustice, poverty, how shall we overcome the flames of Babylon? Let us not lose by hollow peace what we have preserved by war. I should be sorry to allow my fears to teach me faithlessness, when Christ has put the true faith in the power of my choice.
Source: Against the Pelagians (New Advent)