Letters

^7. If your opponents go so far in maintaining the derivation of souls as to deny that they are made and formed by God, you may use this argument as a weapon to confute them so far as God's help enables you. But if, while they assert that the soul's beginnings come from Adam first and then from a man's parents, they at the same time hold that the soul in every man is created and formed by God the author of all things, they can only be confuted out of scripture. Search therefore till you find a passage that is neither obscure nor capable of a double meaning; or if you have already found one, hand it on to me as I have begged you to do. But if, like myself, you have so far failed to discover any such passage, you must still strain every nerve to confute those who say that souls are in no sense God's handiwork. This seems to be your opponents position, for in your first letter you write that “they have secretly whispered scandalous doctrines and have forsaken your communion and the obedience of the church on account of this foolish, nay impious opinion.” Against such men defend and uphold by every possible expedient the doctrine you have laid down in the same letter, that God has been, is, and will be the maker of souls; and that everything in heaven and on earth owes its existence wholly to Him. For this is true of every creature; and as such is to be believed, asserted, defended, and proved. God has been, is, and will be the author and maker of all things and all men as you have told your fellow bishops of the province of Cæsarea, exhorting them to adopt the doctrine by the example of your brothers and fellow priests. But there are two quite distinct dilemmas: (1) Is God the author and maker of all souls and bodies (the true view), or is there something in nature which He has not made (a view which is wholly erroneous)? (2) If souls are undoubtedly God's handiwork, does He make them directly, or indirectly by propagation? It is in dealing with this second dilemma that I would have you to be sober and vigilant. Else in refuting the propagation-theory you may fall incautiously into the heresy of Pelagius. Everybody knows that human bodies are propagated by generation; yet if we are right in saying that all human souls— and not only those of Adam and Eve— are created by God, it is clear that to assert their transmission by generation is not to deny their divine origin. For in this view God makes the soul as He makes the body, indirectly by a process of generation. If the truth condemns this as an error, some fresh argument must be sought to confute it. No persons could better advise you on the point (if only they were within reach) than those dead worthies whom you feared to discredit by drawing men away from them into a better path. They were, you said, great and famous bishops while you were a new-fledged and inexperienced teacher; thus you were loth to tamper with their doctrines. Would that I could know on what passages these great men rested their opinion that souls are transmitted! For in your letter to the brothers at Cæsarea, you speak of their view with a total disregard of their authority, as a new invention, an unheard-of doctrine; though we all know that, error as it may be, it is no novelty but old and of ancient date.