Against Jovinianus (Book II)

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 have already induced many virgins to break their vows; and which, as the new Roman heresy (37), he calls upon the Imperial City (38) to reject.

1. The second proposition of Jovinianus is that the baptized cannot be tempted by the devil. And to escape the imputation of folly in saying this, he adds: But if any are tempted, it only shows that they were baptized with water, not with the Spirit, as we read was the case with Simon Magus. Hence it is that John says, 1 John 3:9-10 Whosoever is begotten of God does no sin, because his seed abides in him: and he cannot sin, because he is begotten of God. In this the children of God are manifest, and the children of the Devil. And at the end of the Epistle, 1 John 5:18 Whosoever is begotten of God sins not; but his being begotten of God keeps him, and the evil one touches him not.

2. This would be a real difficulty and one for ever incapable of solution were it not solved by the witness of John himself, who immediately goes on to say, 1 John 5:21 My little children, guard yourselves from idols. If everyone that is born of God sins not, and cannot be tempted by the devil, how is it that he bids them beware of temptation? Again in the same Epistle we read: If we say that we have no sins, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. I suppose that John was baptized and was writing to the baptized: I imagine too that all sin is of the devil. Now John confesses himself a sinner, and hopes for forgiveness of sins after baptism. My friend Jovinianus says, Touch me not, for I am clean. What then? Does the Apostle contradict himself? By no means. In the same passage he gives his reason for thus speaking: 1 John 2:1 My little children, these things write I unto you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the whole world. And hereby know we that we know him, if we keep his commandments. He that says, I know him, and keeps not his commandments, is a liar, and the truth is not in him. But whoso keeps his word, in him verily has the love of God been perfected. Hereby know we that we are in him: he that says he abides in him ought himself also to walk even as he walked. My reason for telling you, little children, that everyone who is born of God sins not, is that you may not sin, and that you may know that so long as you sin not you abide in the birth which God has given you. Yea, they who abide in that birth cannot sin. 2 Corinthians 6:14-15 For what communion has light with darkness? Or Christ with Belial? As day is distinct from night, so righteousness and unrighteousness, sin and good works, Christ and Antichrist cannot blend. If we give Christ a lodging-place in our hearts, we banish the devil from thence. If we sin and the devil enter through the gate of sin, Christ will immediately withdraw. Hence David after sinning says: Restore unto me the joy of your salvation, that is, the joy which he had lost by sinning. 1 John 2:4 He who says, I know him, and keeps not his commandments, is a liar, and the truth is not in him. Christ is called the truth: