Against Jovinianus — Book II

St. Jerome

1. 0. Greeting
2. Chapter 1
3. Chapter 2
4. Chapter 3
5. Chapter 4
6. Chapter 5
7. Chapter 6
8. Chapter 7
9. Chapter 8
10. Chapter 9
11. Chapter 10
12. Chapter 11
13. Chapter 12
14. Chapter 13
15. Chapter 14
16. Chapter 15
17. Chapter 16
18. Chapter 17
19. Chapter 18
20. Chapter 19
21. Chapter 20
22. Chapter 21
23. Chapter 22
24. Chapter 23
25. Chapter 24
26. Chapter 25
27. Chapter 26
28. Chapter 27
29. Chapter 28
30. Chapter 29
31. Chapter 30
32. Chapter 31
33. Chapter 32
34. Chapter 33
35. Chapter 34
36. Chapter 35
37. Chapter 36
38. Chapter 37
39. Chapter 38

Jerome answers the second, third, and fourth propositions of Jovinianus.

I. (c. 1-4). That those who have become regenerate cannot be overthrown by the devil, Jerome (c. 1) puts it that they cannot be tempted by the devil. He quotes [[1 John 1.8]]-ii. 2, as showing that faithful men can be tempted and sin and need an advocate. The expressions (3) in Hebrews vi. as to those who crucify the Son of God afresh do not apply to ordinary sins after baptism, as supposed by Montanus and Novatus. The epistles to the Seven Churches show that the lapsed may return. The Angels, and even our Lord Himself, (4) could be tempted.

II. (c. 5-17). That there is no difference (morally) between one who fasts and one who takes food with thanksgiving. Jovinian has quoted (5) many texts of Scripture to show that God has made animals for men's food. But (6) there are many other uses of animals besides food. And there are many warnings like 1 Cor. vi. 13, as to the danger arising from food. There are among the heathen (7) many instances of abstinence. They recognize (8) the evil of sensual allurements, and often, like Crates the Theban, (9) have cast away what would tempt them; the senses, they teach, (10) should be subject to reason; and, that (11) except for athletes ( Christians do not want to be like Milo of Crotona) bread and water suffice. Horace (12), Xenophon and other eminent Greeks (13), the Essenes and the Brahmans (14), as well as philosophers like Diogenes, testify to the value of abstinence. The Old Testament stories (15) of Esau 's pottage, of the lusting of Israel for the flesh-pots of Egypt, and those in the New Testament of Anna, Cornelius, etc., commend abstinence. If some heretics inculcate fasting (16) in such a way as to despise the gifts of God, and weak Christians are not to be judged for their use of flesh, those who seek the higher life (17) will find a help in abstinence.

III. (c. 18-34). The fourth proposition of Jovinianus, that all who are saved will have equal reward, is refuted (19) by the various yields of thirty, sixty, and a hundred fold in the parable of the sower, by (20) the stars differing in glory of 1 Cor. xv. 41. It is strange (21) to find the advocate of self-indulgence now claiming equality to the saints. But (22) as there were differences in Ezekiel between cattle and cattle, so in St. Paul between those who built gold or stubble on the one foundation. The differences of gifts (23), of punishments (24), of guilt (25), as in Pilate and the Chief Priests, of the produce of the good seed (26), of the mansions promised in heaven (27-29), of the judgment upon sins both in the church and in Scripture (30-31), of those called at different times to the vineyard (32) are arguments for the diversity of rewards. The parable of the talents (33) holds out as rewards differences of station, and so does the church (34) in its different orders.

Jerome now recapitulates (35) and appeals (36)against the licentious views of Jovinianus, which h