Liber contra Collatorem

Prosper of Aquitaine

Liber contra Collatorem

Prosper of Aquitaine (390–463)

First published 1846

Liber contra Collatorem is a theological treatise by St. Prosper of Aquitaine written in defense of St. Augustine’s doctrine of grace against the views associated with John Cassian’s thirteenth Conference. Prosper examines a series of propositions concerning grace, free will, the origin of good intentions, merit, perseverance, and human cooperation with divine assistance, arguing that Cassian’s position departs from Catholic teaching whenever it attributes the beginnings of saving willing or action to unaided human nature. Throughout the work, he appeals extensively to Scripture, ecclesiastical authority, conciliar decisions, and earlier anti-Pelagian controversies, presenting Augustine’s theology as continuous with the doctrinal judgments of the Church. The treatise culminates in a systematic recapitulation of Cassian’s principal definitions and a broader defense of the primacy of divine grace in every stage of the Christian life, while affirming that grace does not abolish human freedom but restores, directs, and strengthens it.


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CAPUT XX

Errores in Cassiani definitionibus contenti summatim colliguntur.

1. His itaque definitionibus hoc docetur, hoc scribitur, hoc editis disputationibus praedicatur: Quod Adam peccante, anima eius laesa non fuerit, sanumque in eo manserit, unde peccavit: si quidem scientiam boni quam acceperat, non amiserit; nec potuerint posteri eius id perdere, cuius damnum nec ille pertulerit. Inesse autem omni animae naturaliter virtutum semina beneficio Creatoris inserta, ut possit qui voluerit, iudicio naturali Dei gratiam praevenire, et adiutorium eius, quo facilius ad perfectionem perveniat, promereri: quia nullius sit laudis ac meriti, qui donatis bonis, non propriis adornatur. Cavendum quoque esse, ne ita ad Deum omnia sanctorum merita referantur, quasi per se nihil boni possit agere ipsa humana natura: cum tanta sit virium eius integritas, ut contra ipsum diabolum, saevitiamque eius usque ad extrema supplicia, sine auxilio Dei valeat dimicare. Hanc autem possibilitatem in omnibus esse hominibus naturalem, sed non omnes ingeneratis sibi uti velle virtutibus. Tantam autem circa universos homines bonitatem esse Creatoris, ut alii ab eo quia sponte veniant, suscipiantur laudati; alii quia resistunt, attrahantur inviti: atque ideo volentium susceptor, nolentium vero salvator sit. Et cum pars Ecclesiae ex gratia, pars autem ex libero iustificetur arbitrio, gloriosiores sint quos natura provexerit, quam quos gratia liberarit: quia ad omne opus bonum tam libera sit voluntas in Adae posteris, quam in Adam fuerit ante peccatum.

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