3 - 4 minutes readCOUNCIL OF ARLES 475 – Grace and Predestination

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COUNCIL OF ARLES 475 (?)

 

[From the letter of submission of Lucidus, the priest] *

 

Grace and Predestination

 

160a Your public reproof is public salvation, and your opinion is medicine. From this I also draw the highest remedy, that by blaming past errors I excuse [them], and by healing confession I wash myself. just so in consequence of the recent statutes of the Council about to be published, I condemn with you that view which states that the work of human obedience does not have to be united with divine grace; which says that after the fall of the first man the free choice of the will was totally destroyed; which states that Christ our Lord and Savior did not incur death for the salvation of all; which states that the foreknowledge of God violently impels man to death, or that they who perish, perish by the will of God; which affirms that whoever sins after baptism which has been legitimately received dies in Adam; which states that some have been condemned to death, others have been predestined to life; which states that from Adam even to Christ none of the nations has been saved unto the coming of Christ through the first grace of God, that is, by the law of nature, and that they lost free will in the first parent; which states that the patriarchs and prophets or every one of the highest saints, even before the times of the redemption, entered into paradise. All these I condemn as impious and replete with sacrileges.

 

But I declare that the grace of God is such that I always unite the striving and efforts of man with grace, and I proclaim that the liberty of the human will was not destroyed but enfeebled and weakened, and that he who is saved, was tried; and he who perished, could have been saved.

 

160b Also that Christ, God and Redeemer, as far as it pertained to the riches of His goodness, offered the price of death for all, and because He, who is the Savior of all, especially of the faithful, does not wish anyone to perish, rich unto all who call upon him [Rom. 10:12] . . . . Now by the authority of the sacred witnesses, which are found in (Treat profusion through the extent of the Divine Scriptures, in accordance with the doctrine of our elders made clear by reason, I freely confess that Christ came also for the lost, because they perished although He did not will [it]. For it is not right that the riches of His boundless goodness and His divine benefits be confined to those only who seem to have been saved. For if we say that Christ extended assistance only to those who have been redeemed, we shall seem to absolve the unredeemed, who, it is established, had to be punished for having despised redemption. I declare further that by reason and through the regular succession of the centuries some have been saved by the law of grace, others by the law of Moses, others by the law of nature, which God has written in the hearts of all, in the expectation of the coming of Christ; nevertheless from the beginning of the world, they were not set free from the original slavery except by the intercession of the sacred blood. I acknowledge, too, that the eternal fires and the infernal flames have been prepared in advance for capital deeds, because divine judgment, which they deservedly incur, who have not believed these I truths] with their whole heart, justly follows those who persist in human sins. Pray for me, holy lords and apostolic fathers.

I, Lucius the priest, have signed this my letter with my own hand, and I affirm the things which are asserted in it, and I condemn what has been condemned.