THE NEW SCHAFF-HERZOG
honored him as a saint, although the title was not sanctioned by the wider body on account of his Semi-Pelagian teachings.
In his catalogue of authors Gennadius gives a list, avowedly incomplete, of the writings of Faustus [NPXF, 2 ser., iii. 399]. This includes first a treatise in two books De Spiritu
sancto, defending the divinity of the Writings. Holy Ghost against Macedonius, and
the two books De gratia, in the extant text of which there are evident gaps; and Bergmann brings forward, though unconvincingly, the theory that it has suffered from interpolations of an Augustinian tendency. Gennadius further mentions " a small book against the Arians and the Macedonians," which, in spite of various attempts at identification, may be taken as lost; another " against those who say that there is something incorporeal in creatures, affirming by Scriptural and patristic testimony that there is nothing incorporeal except God," which is extant as the fourth epistle of Faustus; a letter addressed "to a certain deacon named Graecus who, leaving the Catholic faith, went over to the Nestorian impiety"; and "a religious epistle to Felix, the pretorian prefect, exhorting to the fear of God," given by Engelbrecht as Epist. vi., and related to his Epist. ix. Besides those mentioned by Gennadius, there are other letters undeniably authentic — that to Paulinus of Burdegala (Epist. v. in Engelbrecht), that to Lucidus (Epist. i.), and five to Ruricius (viii.-xii.). Of special interest are the two homilies on the baptismal symbol, which since Caspari's investigations have been generally attributed to Faustus, although more recently W. Bergmann, Studien zu einer kr itischen Sichtung der sudgallischen Predigtlitteratur der 5. und 6. Jahrhunderten, Leipsic, 1898, has contested this attribution, on grounds which are worthy of notice if not conclusive. It remains to mention a large number of sermons which are said to have been current, although the obscurity which still rests upon the whole question of early Latin homiletical literature prevents the determination of the exact extent of this activity. Engelbrecht, indeed, asserts that there are extant two collections of the sermons of Faustus, one of twenty-two in the ninth or tenth century manuscript known as Durlach 36 (now Carlsruhe 340), and seventy-four originally attributed to Eusebius (printed in the Bibliotheca maxima, VI. 618 sqq.). But this assumption is hazardous. In the Durlach codex, nine sermons bear the name of Faustinus, but it is both uncertain whether this name points to Faustus and whether the remaining sermons are even by the same author; while both here and in the other collection certain sections may be certainly identified as the work of Csesarius.
The historical position of Faustus is conditioned by his support of the Semi-Pelagian theology (see Semi-Pelagianism). According to him, all men
are born in original sin; but although Theology, the freedom of the human will is
weakened by sin, it yet remains an integral part of human nature even in the sinner. Grace cooperates with free will to establish good in man; but man, through his freedom, takes the
initial step. In Faustus' mind grace connotes practically preaching with its promises and warnings; grace as an adjutorium divinum, in the Augustinian conception, an interior transforming power is unknown to him. The passages which seem to recognize such a power are to be explained by the fact that Faustus regards the natural power of the will as a gift of grace, or looks upon the leadings of the circumstances of life in something of the same light, as in his treatment of the parable of the prodigal son. In spite of a casual mention (in the same sense) of gratia cooperans or cooperans adjutorium, and of his strong condemnation of Pelagius, he really takes a Pelagian position, further removed than Cassian from Augustine. Predestination is made dependent on foreknowledge. God wills only what is just and right, but permits freedom to terminate in evil. In Trinitarian and Christological questions Faustus adheres to the orthodox Augustinian formulas. (R. Seeberg.)
Bibliography: The handiest ed. of the writings of Faustus is by Engelbrecht, in CSEL, xxi., Vienna, 1891; the most important are in MPL, Iviii. 783 sqq.; the letters of Faustus and Ruricius, ed. Krusch, are in MGH, Auct. ant., viii (1887), 265 sqq., cf. pp. liv. sqq.; for his exposition of the creed consult C. P. Caspari, Ungedruckte . Quellen zur Geschichte des Taufsymbols, ii. 183 sqq., Christiania, 1869; idem, Anecdota, i. 315 sqq., ib. 1883; and the tract De symbolo, ed. Caspari, is in Alte und Neue Quellen, ib. 1879. Consult: A. Koch, Der heilige Faustus, Stuttgart, 1895; Tillemont, Memoires, xvi. 408 sqq.; Histoire litteraire de la France, ii. 585 sqq.; Ceillier, Auteurs sacres, x. 420-437; A. Engelbrecht, Studien iiber die Schriften des Bischofs von Reji, Faustus, Vienna, 1889; Zeitschrift fiir die osterreichischen Gymnasien, 1890, pp. 289 sqq., 481 sqq., 677 sqq.; Morin, in Revue benedidine, ix (1892), 49 sqq., cf. viii (1891), 97 sqq.; C. F. Arnold, Casarius von Arelate, pp. 324 sqq., Leipsic, 1894; Neander, Christian Church, ii. 706-707 et passim; Harnack, Dogma, iv. 314, v. 252 sqq. et passim; KL, iv. 1279-81.
FAVRE, fa'vr, PIERRE (PETRUS FABER): Jesuit; b. at Villardet (now Villard, 3 m. w. of Beaufort), Savoy, Apr. 13, 1506; d. at Barcelona Aug. 1, 1546. He was one of the seven original associates of Ignatius Loyola (q.v.), who took with him the solemn vow Aug. 15, 1534, in Paris. He was the first to gather followers in Germany, and he educated them by the Exercitia Spintualia (q.v.) while he was attending the religious colloquies of Worms (1540) and Regensburg (1541). During his residence at Cologne (1543-44), as is clear from the first volume of his Cartas y otros escritos (Bilbao, 1894), he vigorously opposed Archbishop Herman of Wied (q.v.), who inclined toward Protestantism. He then began a successful propaganda in behalf of his order in Portugal and Spain, and was appointed to take part in the sessions of the Council of Trent, but died at Barcelona on his journey thither. K. Benrath.
Bibliography. The "Letters and Literary Works" of Favre were published, 2 vols., Bilbao, 1894, vol. ii. contains also the Memoriale, ed. M. Bouix, Paris, 1874. Consult. R. Comely, Leben des seligen Peirus Faber, Freiburg, 1873; E. Gothein, Ignatius von Loyola, pp. 265 sqq., 663 sqq., Halle, 1895.
FAVRE (FABER), PIERRE FRANCOIS : Roman Catholic; b. at St. Barthelemi, canton of Vaud, Switzerland, in the beginning of the eighteenth century; d. at Assens in the district of Echallens, canton of Vaud, about 1780. He became priest at