Your inquiry is full of religion and piety. But since, in setting forth the question, you prefixed the names of the consulter and of the respondent, I think it should be pointed out that there was in Africa a certain Faustus, a bishop of the Manichaean sect, author of certain little works, utterly execrable indeed, and in some even most base in language. This man, as far as pertains to outward appearance, professed as it were a most abstinent life; and, exaggerating not a hidden cross but a public vanity by the boasting of a windy swelling, imposed as much as he could upon his hearers a poisoned disputation, as though he were an undeviating keeper of the virtues. And because you have read that a certain Paulinus of Bordeaux, consulting him, was answered by a bishop of the aforesaid name:
in whose times a certain Paulinus — God may see whether it be he whom you mention — but likewise of Bordeaux, wrote not a few things in a catholic style and with irreproachable faith: I have prefixed the mention of the aforesaid heretic for this reason, lest the ill-omened work of the Manichaean Faustus himself should, by the title of the name, cast blame upon another whom your Glory also knew, British by birth, of Riez by dwelling; and at the same time that it may be seen who could be found either to consult concerning the ambiguity of the questions above, or worthy of a reply to be reserved for posterity. But whichever of these men's sayings have come into your hands, they have moved you, holy in your solicitude, royal as you are. The penitence which you have properly named 'momentary';
that is, [penitence] received in sickness, as it were at the moment of death, and the claim that it profits nothing and profits no one — this is a definition adverse to truth and altogether crude. For with the divine mercy even the very humility of one confessing ought not to be said to lack fruit. For since we read that, the quality of the former life being abolished — because it often happens both that the just sin and that sinners come to their senses — each is judged in that way in which he shall have been caught at the time of his death, it is unhesitatingly to be believed that even the very will to correction is pleasing [to God], if it be true. But with the heavenly clemency all is weighed by the quality of the mind. Whence also among those laborers whom in the Gospel (Matt.
20:9) you read to have been hired, on account of the ardor of their devotion even those who had come later obtain a wage made equal to the first. Just as also the very brief penitence of the Ninevites, having purchased the whole sum of indulgence in a burning three days' space, blunted with the bolt of a fitting satisfaction the sword hanging over the necks of the sinful city — the sword which the appointed day had already brandished for the destined blow by the hand of the prophet Jonah (Jonah 3:10). But let those contradict examples of this kind whom coveted pride renders puffed up more truly than an unblemished conscience renders secure. Yet in this place, since you deign to grant the liberty of speaking, I confess what I often grieve over.
We are sometimes saddened at this leniency of ours, that it is a grave hazard to accept so precious a thing too lightly. For when they seem to demand penitence with prayers and tears, we say it is impious to deny it. But if it should therefore happen at times that whoever has received penitence, if he regains bodily health, either neglects it or has become, as the Apostle says (2 Pet. 2:22), a dog returned to its vomit — he who was more pardonably burdened by the frailty of sin will be more punishably weighed down by the abuse of the remedy; and that will be said which was said to Ananias in the Acts of the Apostles: 'Did it not, while it remained, remain yours, and was it not in your power as to the promising?' (Acts 5:4). But it is better, as the Preacher says, not to vow than to vow and not to pay (Eccles.
5:4). Whence the custom of speech has derived it, that until each of us fulfills his vow, he is said to be guilty of the vow. Wherefore I confess that to those placed in necessity, penitence ought to be given not without fear: those whom, if without capital sins, the last day finds in the use of conjugal union, inasmuch as they presume a lawful thing, we neither judge worthy of condemnation, nor exclude from the sacrifice of commemoration. On the contrary, if, the world drawing them back, they have made void the compunction they professed, then, as though they were now apostates — that is, fallen from the firmness of standing — they must necessarily be suspended from communion: since it is better to remain within however small a salvation by the humility of moderate things, than for salvation itself to be wholly destroyed by the violation of the highest things:
and it be found safer to live with honesty in matrimony than to defile lawful things with unlawful ones under a feigned chastity. Foreseeing which, the Apostle (1 Tim. 5:12), both declaring that widows who have made void their first pledge will undergo a greater condemnation, also allows persons bound by the peace of a lawful and irreproachable bed to be free for prayer for a time, and again to return to the same: 'lest Satan,' he says (1 Cor. 7:5), 'through their incontinence tempt as faithless in their promise those married ones whom he had not conquered in the flesh.' In the second question also, that which you deny — namely that faith alone cannot profit a man — this I by no means approve; nor do I profess it on the side of those who, as the Lord says (Matt.
23:4) lay a heavy burden upon the shoulders of the disciples, which they themselves nevertheless decline to move with one finger. On account of which, either an outsider could presume so rigid an opinion about faith, or one of ours ought to have tempered it. But if you graciously permit, I will briefly make plain by inference and examples that faith is the foundation of all spiritual goods; the first rudiments of Christians, formed by it at the beginning, bear witness to this. For if a baptized person, or even one transferred from any heresy — a little child, or perhaps one advanced in longer age — is snatched away by a swift end after the [baptismal] laver, not even the boaster of works himself would deny that the man was saved by faith alone.
Apart from the fact that no good actions whatever have profited them, let us form our estimate concerning the philosophers of the world: who, as despisers of the world and lovers of wisdom, with chastity set forth and wealth despised — practicing whatever we catholics today preach — because faith was lacking, did not profit by their works. So true is it that the machine of vanity, adorned with tottering pinnacles, because it rose without a foundation, could not stand by itself alone. What if I now unfold the faith of various persons in the heavenly Scriptures, whom praised belief always rendered possessed of their desire? Abraham, because he simply believed God, it was reputed to him for righteousness (Rom. 4:3). Rahab the harlot, her past life sordid with prostitution, having awaited the people of the Israelites by faith, was purged (Josh.
Thus that Canaanite woman of the Gospel (Matthew 15:27), although rebuffed with a reproach, nevertheless by the perseverance of her petition drew forth that even to her whelps should be given of the children's bread. Another, faithfully touching the One who heals, restrained the flux of an unclean carnality (Matthew 9:20). Yet the joining of devotion to good works is likewise urged, and to neglect it does not befit a faithful soul. But since the Apostle says, 'Whatsoever is not of faith is sin' (Romans 14:23), you see that even that very operation which we believe to be upright, unless it be upheld by the support of faith, can be turned into sin. This indeed that Pharisee in the Gospel discovered (Luke 18:10-14), who rendered thanks
that he was not as other men, robbers, unjust, adulterers, and boasted that he gave alms from time to time and fasted twice on the Sabbath, with a puffed-up and lolling breast; whereas the Publican, bowed in countenance, upright in faith, seizing the merits of the good by humility alone, went into his house justified, out of which he had not gone forth just. Why should I recall more? Yet receive one more thing patiently. That thief (Luke
23:40-43), whose body, accustomed to crimes, the vengeance of his misdeeds had hung upon a slave's gibbet beside the cross of the Lord's purity, perceiving the majesty in the body of the dying Christ, condemned to punishment for his foregoing cruelty, added to paradise for his subsequent confession, was led through an unjust life so that from a just death he might snatch a martyrdom. Behold, these are the virtues that spring from faith: let anyone show, if he can, a virtue without faith. The Lord in the Gospel (Matthew 13:31; Luke 13:19) promises that the smallness of faith, compared to a grain of mustard seed, will prevail to whatever it wills. So it comes about that, whereas works can exist without faith, faith cannot exist without works;
for if with the heart one believes unto justice, and with the mouth confession is made unto salvation (Romans 10:10). In the understanding of the Holy Spirit, which follows the promises, the beginning of a good work is to have believed wholly; if however, as the Apostle says (Romans 8:16), the Spirit Himself bears witness to our spirit — not, as you heard asserted above, one who is a creature to us, but One who, being Creator, is poured in, is the author and witness of our spirit, not our nature. Behold, in reply to the letter of Bishop Faustus — and it matters not whose it is — I have set forth what I judge to be in accord with the truth. To me and to those whose salvation I thirst for, may the fullness of faith be granted; to them their works, if they have been made alive by faith, will suffice.