Fortunatussaid: We say this, that the soul is compelled by contrary nature to transgress, for which transgression you maintain there is no root save the evil that dwells in us; for it is certain that apart from our bodies evil things dwell in the whole world. For not those things alone that we have in our bodies, dwell in the whole world, and are known by their names as good; an evil root also inheres. For your dignity said that this covetousness that dwells in our bodies is the root of evils; since therefore there is no desire of evil out of our bodies, from that source contrary nature dwells in the whole world. For the apostle designated that, namely covetousness, as the root of evils, not one evil which you have called the root of all evils. But not in one manner is covetousness, which you have said is the root of all evils, understood, as if of that which dwells in our bodies alone; for it is certain that this evil which dwells in us descends from an evil author and that this root as you call it is a small portion of evil, so that it is not the root itself, but is a small portion of evil, of that evil which dwells everywhere. Which root and tree our Lord called evil, as never bearing good fruit, which his Father did not plant, and which is deservedly rooted up and cast into the fire. [244] For as you say, that sin ought to be imputed to the contrary nature, that nature belongs to evil; and that this is sin of the soul, if after the warning of our Saviour and his wholesome instruction, the soul shall have segregated itself from its contrary and hostile race, adorning itself also with purer things; that otherwise it cannot be restored to its own substance. For it is said: "If I had not come and spoken unto them, they had not had sin. But now that I have come and spoken, and they have refused to believe me, they shall have no excuse for their sin." [245] Whence it is perfectly plain, that repentance has been given after the Saviour's advent, and after this knowledge of things, by which the soul can, as if washed in a divine fountain from the filth and vices as well of the whole world as of the bodies in which the same soul dwells, be restored to the kingdom of God whence it has gone forth. For it is said by the apostle, that "the mind of the flesh is hostile to God; is not subject to the law of God, neither indeed can be." [246] Therefore it is evident from these things that the good soul seems to sin not voluntarily, but by the doing of that which is not subject to the law of God. For it likewise follows that "the flesh lusteth against the spirit and the spirit against the flesh; so that ye may not do the things that ye will." [247] Again: "I see another law in my members, warring against the law of my mind and leading me captive in the law of sin and of death. Therefore I am a miserable man; who shall deliver me from the body of this death, unless it be the grace of God through our Lord Jesus Christ," [248] "through whom the world has been crucified to me and I to the world?" [249]
22. Augustin said: I recognize and embrace the testimonies of the divine Scriptures, and I will show in a few words, as God may deign to grant, how they are consistent with my faith. I say that there was free exercise of will in that man who was first formed. He was so made that absolutely nothing could resist his will, if he had willed to keep the precepts of God. But after he voluntarily sinned, we who have descended from his stock were plunged into necessity. But each one of us can by a little consideration find that what I say is true. For today in our actions before we are implicated by any habit, we have free choice of doing anything or not doing it. But when by that liberty we have done something and the pernicious sweetness and pleasure of that deed has taken hold upon the mind, by its own habit the mind is so implicated that afterwards it cannot conquer what by sinning it has fashioned for itself. We see many who do not wish to swear, but because the tongue has already become habituated, they are not able to prevent those things from going forth from the mouth which we cannot but ascribe to the root of evil. For that I may discuss with you those words, which as they do not withdraw from your mouth so may they be understood by your heart: you swear by the Paraclete. If therefore you wish to find out experimentally whether what I say is true, determine not to swear. You will see, that that habit is borne along as it has become accustomed to be. And this is what wars against the soul, habit formed in the flesh. This is indeed the mind of the flesh, which, as long as it cannot thus be subject to the law of God, so long is it the mind of the flesh; but when the soul has been illuminated it ceases to be the mind of the flesh. For thus it is said the mind of the flesh cannot be subject to the law of God, just as if it were said, that snow cannot be warm. For so long as it is snow, it can in no way be warm. But as the snow is melted by heat, so that it may become warm, so the mind of the flesh, that is, habit formed with the flesh, when our mind has become illuminated, that is, when God has subjected for Himself the whole man to the choice of the divine law, instead of the evil habit of the soul, makes a good habit. Accordingly it is most truly said by the Lord of the two trees, the one good and the other evil, which you have called to mind, that they have their own fruits; that is, neither can the good tree yield evil fruit, nor the evil tree good fruit, but so long as it is evil. Let us take two men, a good and a bad. As long as he is good he cannot yield evil fruit; as long as he is bad he cannot yield good fruit. But that you may know that those two trees are so placed by the Lord, that free choice may be there signified, that these two trees are not natures but our wills, He Himself says in the gospel: "Either make the tree good, or make the tree evil." [250] Who is it that can make nature? If therefore we are commanded to make a tree either good or evil, it is ours to choose what we will. Therefore concerning that sin of man and concerning that habit of soul formed with the flesh the apostle says: "Let no one seduce you;" [251] "Every creature that has been made by God is good." [252] The same apostle whom you also have cited says: "As through the disobedience of the one the many were constituted sinners; so also through the obedience of the one the many are constituted righteous." [253] "Since through man is death, through man also is resurrection of the dead." As long therefore as we bear the image of the earthly man, [254] that is, as long as we live according to the flesh, which is also called the old man, we have the necessity of our habit, so that we may not do what we will. But when the grace of God has breathed the divine love into us and has made us subject to His will, to us it is said: "Ye are called for freedom," [255] and "the grace of God has made me free from the law of sin and of death." [256] But the law of sin is that whoever has sinned shall die. From this law we are freed when we have begun to be righteous. The law of death is that by which it was said to man: "Earth thou art and into earth thou shalt go." [257] For from this very fact we are all so born, because we are earth, and from the fact that we are all so born because we are earth, we shall all go into earth on account of the desert of the sins of the first man. But on account of the grace of God, which frees us from the law of sin and of death, having been converted to righteousness we are freed; so that afterwards this same flesh tortures us with its punishment so long as we remain in sins, is subjected to us in resurrection, and shakes us by no adversity from keeping the law of God and His precepts. Whence, since I have replied to your questions, deign to reply as I desire, how it can happen, that if nature is contrary to God, sin should be imputed to us, who were sent into that nature not voluntarily, but by God Himself, whom nothing could injure?
Fortunatussaid: Just as also the Lord said to His disciples: "Behold I send you as sheep in the midst of wolves." [258] Hence it must be known that not with hostile intent did our Saviour send forth His lambs, that is His disciples, into the midst of wolves, unless there had been some contrariety, which He would indicate by the similitude of wolves, where also He had sent His disciples; that the souls which perchance might be deceived in the midst of wolves might be recalled to their proper substance. Hence also may appear the antiquity of our times to which we return, and of our years, that before the foundation of the world souls were sent in this way against the contrary nature, that subjecting the same by their passion, victory might be restored to God. For the same apostle said, that not only there should be a struggle against flesh and blood, but also against principalities and powers, and the spiritual things of wickedness, and the domination of darkness." [259] If therefore in both places evils dwell and are esteemed wickednesses, not only now is evil in our bodies, but in the whole world, where souls appear to dwell, which dwell beneath yonder heaven and are fettered.
23. Augustin said: The Lord sent His lambs into the midst of wolves, that is, just men into the midst of sinners for the preaching of the gospel received in the time of man from the inestimable divine Wisdom, that He might call us from sin to righteousness. But what the apostle says, that our struggle is not against flesh and blood, but against principalities and powers, and the other things that have been quoted, this signifies that the devil and his angels, as also we, have fallen and lapsed by sin, and have secured possession of earthly things, that is, sinful men, who, as long as we are sinners, are under their yoke, just as when we shall be righteous, we shall be under the yoke of righteousness; and against them we have a struggle, that passing over to righteousness we may be freed from their dominion. Do you also therefore deign to reply to the one question that I ask: Could God suffer injury, or not? But I ask you to reply: He could not.
Fortunatus said: He could not suffer injury.
24. Augustin said: Wherefore then did He send us hither, according to your faith?
Fortunatus said: My profession is this, that God could not be injured, and that He directed us hither. But since this is contrary to your view, do you tell how you account for the soul being here, which our God desires to liberate both by His commandments and by His own Son whom He has sent.
25. Augustin said: Since I see that you cannot answer my inquiries, and wish to ask me something, behold I satisfy you, provided only that you bear in mind that you have not replied to my question. Why the soul is here in this world involved in miseries has been explained by me not just now, but again and again a little while ago. The soul sinned, and therefore is miserable. It accepted free choice, used free choice, as it willed; it fell, was cast out from blessedness, was implicated in miseries. As bearing upon this I recited to you the testimony of the apostle who says: "As through one man death, so also through one man came the resurrection of the dead." What more do you ask? Hence do you reply, wherefore did He, who could not suffer injury, send us hither?
Fortunatus said: The cause must be sought, why the soul came hither, or wherefore God desires hence to liberate the soul that lives in the midst of evils?