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Rh Valentine of Adrumetium. Valentine, in calm self-complacency, sitting among the ashes of dead lusts, highly approved of this scheme of Predestination. But a monk, Felix, when he heard it read, sprang to his feet and uttered his protest. This protest was reported to Augustine, who boiled over with bad temper at any opposition; and he wrote a violent rejoinder "On Grace and Freewill," in which he insisted again on his doctrine of Fatalism. The theses of Augustine reached Lerins, the nursery of the Bishops of Gaul, and were read there with indignation and disgust. The monks drew up a reply to Augustine that was temperate in tone and sound in argument. Grace, they said, was mighty, but man had freewill, and could respond to it or rebel against it. Augustine answered. He attempted to browbeat these insignificant monks and clergy on a petty islet in the sea. But they were not men to be intimidated by his great name and intellectual powers, not even by his sincere piety. They argued that if his doctrine were true, then farewell for ever and a day to all teaching of Christian morality. Man was but a cloud, blown about by the wind, where the wind listed to carry it. But for these stubborn monks of Lerins it is possible enough that Western Christendom would have accepted a kismet as fatal as that of Mohammedanism, and that, indeed, it would have differed in name and certain outside trimmings only from the Moslem religion. Rome was much inclined to accept Augustine's view, and give it definite sanction. But the Gaulish bishops, bred in the nursery of Lerins, would not hear of this. Finally, in the Council of Orange, in 529, they laid down the