To Florus 5.30
These points no longer slip from our grasp, but the Manichaean and the advocate of inherited sin reject them with equal determination. Let us see, then, what they themselves say. Mani writes that sin is natural. Augustine agrees that sin is natural. Both therefore dissent from the definition we gave, and form an association in calling sin natural. Let us also see what they say about the kind of sin—what they regard as the sin both affirm to be natural—lest perhaps they disagree at the next step. What does Mani write to his daughter? That fleshly desire, and the pleasure appointed for the work of fertility, is proved diabolical because its act avoids public view. What does Augustine say? Exactly the same: ‘That fleshly desire is the devil’s shrub, the cause and law of sin, which everywhere avoids observation and seeks privacy through shame’ (Augustine, Marriage and Desire 1.7.8; 1.23.26). Thus they differ neither in their first nor their second account of evil.
What is the third point? When asked where evil comes from, Mani says, ‘From the eternal nature of darkness.’ What does Augustine say? ‘My teacher goes too far in thinking evil never began. It began through the first man’s will—or rather, already through the will of a higher nature, the angelic—but from that time it became natural.’ His teacher naturally beats him and drags him to court with great authority. How will a catholic judge between them? Mani is undoubtedly exceedingly foolish in thinking sin natural; but compared with Augustine’s intelligence, he looks very acute. They agree that sin is natural, confess that this sin is of one kind, and think it possesses the entire human race. Yet afterward the pupil dares to say that in one person alone it was not natural, although he confesses it innate in everyone else! After disgracing him with a schoolboy’s beating, they will place him under his teacher, whose blasphemy is more consistent. But they will expel both pupil and teacher together from the assembly of the devout. See, then, what we allow you. You dislike Mani’s statement that evil is natural. Say, then, that no one is born guilty, and you have escaped—by denying original sin, of course. But you do not say this. You therefore confess that you wish neither to leave your teacher nor to join the catholics.
Latin
Sed ut nobis iam ista non lubricant, ita a Manichaeo et Traduciano paribus animis repelluntur. Videamus ergo quid ipsi dicant. Manichaeus scribit naturale esse peccatum; annuit Augustinus naturale esse peccatum. Ambo ergo ab ea, quam praemisimus, definitione dissentiunt, habentque in naturalis peccati nuncupatione collegium. Videamus quid dicant etiam de genere peccati, id est, quod putant esse peccatum, quod ambo naturale confirmant, ne forte vel in sequente gradu dissentiant. Quid scribit Manichaeus ad filiam? Concupiscentiam carnis, et illam voluptatem de fecunditatis operi destinatam, per hoc probari diabolicam, per quod opus eius publicum vitet aspectum. Quid Augustinus? Idem per omnia: Illa concupiscentia carnis frutex est diaboli; causa, lex peccati, quae evitat, inquit, ubique conspectum, et quaerit pudendo secretum [n66] . Ergo nec de priore, nec de sequente mali ratione discordant. Quid tertium? Cum iam quaeritur unde sit malum, Manichaeus " De natura ", inquit, " tenebrarum aeterna ". Quid Augustinus? Nimie, inquit, istud magister meus, qui putat malum numquam coepisse; coepit per primi hominis voluntatem, immo iam per superioris naturae, id est, angelicae; sed ex eo tempore factum est naturale. Everberat eum nimirum praeceptor suus, et in ius auctoritatissime trahit. Quid iudicaturus est inter hos catholicus? Manichaeum quidem sine dubio stolidissimum, qui putet naturale peccatum; sed cum Augustini ingenio compositum, peracutum videri. Quibus enim conveniat naturale esse peccatum, atque hoc peccatum unius speciei esse fateantur, a quo omne genus hominum possideri putent? Sed post haec dicere audere discipulum, in uno tantum non esse naturale, quod omnibus fateatur ingenitum; puerilibus sine dubitatione verberibus infamatum, subdent eum magistro consequentius blasphemanti. Sed utrumque simul, discipulum et magistrum, a conventu exterminabunt piorum. Vide ergo quid indulgeamus. Non tibi placet quod dicit Manichaeus, malum esse naturale; dic ergo neminem reum nasci, et evasisti, negans profecto originale peccatum. Sed non dicis; confiteris ergo nec a magistro te velle desistere, nec catholicis copulari.
About this text
Julian’s six preserved books to Florus, quoted section by section in Augustine’s unfinished reply. Augustine’s refutations are omitted. Latin of Julian’s words is on each section.
Julian’s own books do not survive as a separate manuscript. English follows his words as Augustine quotes them in the Unfinished Work Against Julian. Augustine’s replies are omitted. We do not restore a Julian text independent of Augustine.
Witnesses
- Copy-text Augustine, Unfinished Work Against Julian (Latin · Julian’s words as quoted, Books 1–6)
- Checked print Augustinus.it Latin of the Unfinished Work (Latin · Same work)
- Checked print Migne PL 45 (Latin · Hard cases)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.