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Giuliano Eclano
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Giuliano Eclano (385 circa - about 455) was a theologian and heretic.
Index]
1 Biography 2 Works 3
The controversy with Augustine
4 Free will
5 Original sin
6 Baptism
7 Grace
8 The Augustinian conception of evil
9 Conclusions 10 References
Son of memory, bishop of Aeclanum (Mirabella Eclano today, in the province of Avellino), and Titian, the daughter of Emilio, bishop of Benevento. It is not certain that he was born in Eclano: others believe was born in Puglia, in modern Ceglie. Deacon in 408, had extensive intelligence and brilliant culture, so that Augustine, who describes an elegant writer and forensics expert, wanted to host him in Carthage. Appointed bishop of Eclano by Pope Innocent I to the 411, generously donated all his property to the people who fell into poverty after the invasion of Campania by the Vandals.
excommunicated and deposed from the episcopal office in 418 by Pope Zosimus to his adherence to Pelagianism, along with seventeen other bishops, was forced into exile in East hosted, among others, from Theodore, bishop of Mopsuestia in Cilicia and Nestorius, patriarch of Constantinople. Here he continued to defend his views, making it the most influential exponent of Pelagianism. Do you know the place of his death, which occurred in the East or in Sicily, around 455.
Works [edit]
In defense of the Pelagian doctrines wrote two letters to Pope Zosimus and two, in exile, to Rufus, bishop of Thessalonica and Rome. Arguing against St. Augustine, wrote to Turbatium quattuor Books, Books to octo Florum, addressed to Bishop Pelagian Floro, exiled to Constantinople, who had urged to write against the De Nuptiis et concupiscientia Augustine, De bono and constantiae (Patr. Lat. 91, 1072), to which Augustine responded with the Contra Iulianum in six books (Patr. Lat. 44, 461) and the so-called because unfinished Opus imperfectum (Patr. Lat. 45, 1049). Are assigned also in Commentarius Psalmos and Commentarius in prophetas tres minores, Osee, et Joel Amos, who is also attributed to the rest of Rufinus of Aquileia.
The controversy with Augustine [edit]
The sentences of Julian, from her Florum For, are shown in Opus imperfectum Augustine.
For Augustine, the sin of Adam, instigated by the devil, all men have become sinners, original sin is passed on through generations; Giuliano replied that "if original sin is contracted through the generation ... .... (Hom. I, 61) ... risks to condemn the marriage of the devil and tell the man that is born from that ... there is no marriage without sex. You say that those who are born from a sexual relationship belong to the devil : definitely declare that marriage belongs to the right of the devil "(I, 62).
"You, of course, without hesitation define diabolical nature. Because, while it is in the nature or the nature of what that man is possessed by the devil, the devil is irrefutably that for which the devil has been able to claim for himself the image of God In fact it is not even the image of God in nature that is by birth into the kingdom of the devil. (I, 63) You write in your book (De et Nuptiis with.) That those who are born from the marriage contract original sin, and of them, whatever the parents they are born, we do not deny that they are still under the devil, if not born again in Christ, and freed by his grace by the power of darkness, are brought into the realm of the One who would not be born from that union of the sexes ... Have you tried to make believe so abhorrent sexual intercourse to want to imply that Christ ... to condemn the union of the sexes has to be born to a virgin mother. What then could never be said by anyone more inappropriate and more shameless than this? (I, 64).
Free will [change]
So lust, sexual desire, it is not bad in itself, because it is human nature created by God, if it arose only after the sin of Adam, instigated by the devil, it would be a creation of evil and the devil would then twisted human nature, he is the creator of the human nature, as they teach the Manichean, in fact, according to Giuliano, the results of lust are good or bad depending on the use that has made this the second then the free will of man, according to the agency:
"This is the big difference that there has always been among the Catholic and Manichaean ...: we attribute sin to the will of evil, the Manichean nature instead of evil. (I, 24) In your book The Two souls ... you say ... sin is the will of commit or to continue what justice forbids, and which is free not to do ... if man is not free, you can not even say that there will be (I, 44). The will is therefore the engine in his soul that has to go right or left or right to actions deplorable actions excelled. (I, 46)
This will, therefore, that has the free will choose either the source of its possibility, but receives from it the existence of the same act ... so there is a sin, because if it did not exist, neither do you would you go back to faults. But sin is nothing but the desire deviant from the path on which to maintain and not deviate from what is free ... (I, 47)
Original sin [edit]
Original sin does not exist, because children can not be sinners
"... to clarify the reason behind the existence of the corresponding natural sin ... if there is no sin without the will, if there is no will, where there is no freedom if there is no freedom where there is the use of reason, what would be monstrous sin in children without the use of reason? reason or right to choose, then neither will nor, irrefutable On this basis, no shame whatsoever. You say: Children are not just oppressed by no sin, but others are oppressed by sin ... we suspect that you have pulled out of these claims to hate someone ... at which court the crime of others began to fall on a pure innocence? Who was this barbaric enemy, so cruel, so cruel, so forgetful of God and of fairness, to condemn the innocent as if they were guilty? ... It is God, you say, the same one who shows his love toward us, the same one who loved us and did not spare his own Son but gave him up for us, and so he believes he's the persecutor of neonatii , himself over to eternal fire for their poor children will know that he was not able to have the will nor good nor evil will ... "(I, 48)
Baptism [edit]
This does not mean that baptism is useless
"... we recognize both the usefulness of the baptismal grace of all ages to hit with eternal anathema all those who do not consider it necessary even to children. But we believe that spiritual gifts overflowing with grace, which shall alone ... all sorts of needs and all the diverse conditions of men ... But this grace that washes away the stains of 'iniquity against the justice, nor do the sins, but there scouring; this grace that absolves the guilty do not slander the innocent. The Christ, which is Redeemer of his creation, the benefits accumulate with continuous width around its image and the men who had made good by creating them is better renewing and adopting them. Therefore, deserves the execration of all good believers to deny to some the grace for which he offers pardon to offenders, spiritual enlightenment, the adoption as sons of God, the citizenship of the heavenly Jerusalem, sanctification, promotion to members of Christ's death and the possession of the Kingdom of Heaven "(I, 53)
" There is no sin in man, if there is no self-will: this allows me without hesitation all mankind, if he has just one drop of wisdom. Now, you grant that in children there was nothing personal will, not I, but the reason therefore concludes that there is no sin in them. The reason we bring to the Church is absolutely not to be defamed because you wear ... but praise God as the author and the natural goods and spiritual gifts. (I, 60) The freedom of will by which man has been freed by God, is the ability to commit sin, and to refrain from sin "(I, 78)
" Man was created rational animal, mortal, capable of virtue and vice, or given him opportunities to be able to keep the commandments of God or infringed, able to meet the law of human society for the teaching of nature, free to volunteer one or the other choice and this is essentially sin and righteousness. (I, 79) is good and therefore the possibility of good and evil, because to do good is the atrium of virtue and to do evil is evidence of freedom "(I, 81)
you say! : We do not deny free will, but if the Son makes you free, says the Truth will be free indeed (John .8, 36) It is obvious that in that place Christ addressed his words to a slave consciousness, which denounced not free, but exposed to the justice that condemns the sins committed by free will. Which sentence, understanding it wrong or maybe not understanding it inside of you here and pulling against the repugnance of his nature, did you put in a place where all his conflicts with the literal sense from your reasoning. Pairing in fact the same words: What is free is a slave, what is a slave is not free, what is free is not a slave "(I, 84)
Grace
So second Julian, Augustine undermines baptized Christians in baptism if there continues to be the evil that is transmitted by them to their descendants. But for Augustine evil is defeated only by the grace of God given gift according to the merits of each, but any free and just for his inscrutable decision, who gets the grace you save, those without God's grace will be damned whatever its intention to pursue the good. Julian says:
"... the grace of the Lord Jesus Christ was not given so as to cater for individual sins, almost single injury, even single remedies of indulgence, and to offer pardon to the various sins with several baptisms . It, however, for the power of his very effective medicine, which applies to crimes, namely the works of evil will, so universally helps to erase the different kinds of crimes with the strength of a single consecration. (II, 108)
To which Augustine replied, "This is the occult and horrible poison of your heresy: you want the grace of Christ is in his example and not in his gift, saying that men can become righteous' s imitation of him and not for administration by him of the Holy Spirit that causes them to imitate him and that he was spreading in the most wealthy on his own. And add: However, after the incarnation of Christ, apparently for the ancients, that How about being righteous without His grace, because it did not have his example ... So if justice is imitation of the righteous, Christ died for nothing, because before him there was just that they can be imitated by those who they wanted to be fair. "(II, 146).
The Augustinian conception of evil [edit]
says Professor Piero Bellini (Meeting of May 9, 2003 on the cultural and religious roots of ' European identity): "Augustine's pessimistic anthropology stems from concern that humans recognize its autonomy to some extent undermine constitutiveness intermediation God: Augustine, the first phase of the controversy about human freedom, is to answer the question: unde malum?, where does evil come from?, which is the central theme of theodicy.
The Manichean, a tradition that dates back to Marcion, and in some aspects, Montano, believe in the presence of two principles: the principle of good, which tends to liberate man from subjection to which has placed a God who created evil, and the principle of evil.
Unlike Augustine, to maintain the unity of God, avoiding a conflict between a creator God to God our Savior, who considers the evil of the earth does not depend on God's creation, but the answer that man gave to God than the gift of freedom God has granted: the freedom of man brings evil into the world, man, in other words, he made a bad use of his freedom, leading to the entrance of evil in the world. It is the thesis of free will: on the one agency misspent.
This thesis is a reaction type protoliberale by Pelagius. This says that if man is capable of sin and deserves his punishment, a person must also be capable of virtue and should deserve the prize if it leads directly. In the view of Augustine, Pelagius adds something more, talking about a man Sanctitas quaedam naturalis. Man is capable of sin, but is also capable of virtue.
Augustine is concerned with this, because, if one accepts that man can be saved through the instruments of its naturalness (for his lifetime natural), then there is no need intermediation ecclesiastical and even before the need for Christ-intermediation: what's the sacrifice of Golgotha if man is able, with its natural instruments, to achieve its eschatological destiny?
Augustine then leaves the position of free will and becomes the Doctor of grace. Everything is due to grace is the gift of the grace of God that makes them capable of merit. Man can not merit grace, because grace is the condition of merit, then it is free time. This is a sentence that recurs frequently in Augustine. God chose her and rejects others. This raises the foundation of predestination: it is a markedly negative anthropology human vision, which becomes optimistic when it comes to the election of those who are of God, in his unfathomable opinion, predestined to salvation. In the face of those who opposed it in this way God would treat the men like children and stepchildren, Augustine did not hesitate to say that men are "children of wrath of God", so we should not complain if God punishes the majority men, rather we should rejoice in the fact that at least some among them are saved. "
Conclusions
At the fifth century, the comparison between the Augustinians and Pelagians was a dramatic clash of two philosophies, two theologies, two ethics, two conceptions of the Church, in the final two cultures fighting for their survival: the one that was lost output would be doomed to disappear.
And to be defeated could only be the Christian, that this is also secular, the primacy of rationality, humanity, free will, because in time of grave economic crisis, in the escape of slaves from the land , nell'asservimento of those who left because he had no hope even in the escape, including smallholders, craftsmen and small traders, the falsification of constant currency operated by imperial governments, in raids of "barbarians" who killed and robbed and devastated the property of landowners, these past, the educated, the few can write, read and understand the problems as "high" in every age of humanity, those few who gave and give their mark on human history, were not in the affairs of their time for no reason optimism, no rationality, no humanism, and the first representatives of a servile society, could not be in favor of freedom of all men, even "Only" the freedom of the will of free will in the pursuit of spiritual salvation.
better the uncertain security of a grace from above, as for the few - and they were few indeed, compared to the mass of uneducated and poor - which is struggling with every day to gain salvation by their own means spiritual and can not be served by other men, the best tradition of reassuring thought, crystallized into dogma and then given once and for all, the boni viri et sancti the glorious past of Christianity, so meticulously and frequently quoted by Augustine, a better City of God, where the goods, such that they are eternally secure.
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