86. Quoted in c. Jul. imp. 1.48–3.71 (CSEL 85.1:37–403); my trans.
anguished and sometimes hard-hearted articulations. In the following, we hear Julian's outraged response, a sentiment perhaps shared by many modern readers. From Julian of Eclanum, To Florus, quoted in Augustine, Against Julian, An Unfinished Work, Books 1 and 3:
(1.48) "Little babies," you say, "are weighed down not by some sin of their own, but are loaded down by another's."85 It is not clear what evil you are thinking of. . . . Tell us, then: Who is this punisher of innocents? You answer: God! . . . What God do you call upon for such crimes? You, this very religious priest, this highly learned orator, spew out the gloomiest, most horrid-smelling stuff. . . . God, you say? The very One who commended His love to us, who loves us, and who "did not spare his own Son, but handed Him over for us" (Rom 8:32)? God Himself judges this way? He is a persecutor of newborns? He, out of some evil will, hands over tiny babies to eternal fires, babies He knows could have neither a good nor an evil will? After statements so monstrous, so sacrilegious, so deadly, I should demand, if we had sane judges, nothing less than your public condemnation. With a gravity both just and proper, I should assess you as unworthy of argument, you who have fled so far from religious feeling, from erudition, even from common sense, that you think your God capable of crimes a barbarian would scarcely do. . . .
(3.67) We are asked why we do not agree that there is a sin that is part of nature. Here is our answer: It has no semblance of reality—let alone, of truth; it is unjust; it has no shred of piety. It makes it seem the devil is humanity's founder. (3.68) It affixes to God as judge a charge of criminal unfairness. (3.69) It breaks down and destroys free choice. . . . (3.70) by saying that all human beings are so utterly incapable of virtue that in their mothers' wombs, they are implanted with long-past crimes (3.71) and that the force of that villainy not only expunges nature's innocence, but also compels people ever after, throughout the entirety of their lives, into vices of every sort.86
Lex Orandi, Lex Credendi
In defending original sin against Julian, Augustine repeated his standard arguments. He also argued that he was defending the apostolic tradition and quoted long passages from venerable predecessors and contemporaries, such as Cyprian, Ambrose, Gregory of Nazianzus, and John Chrysostom. He also appealed to the rite of baptism itself, arguing that the liturgy embodied the Church's hidden wisdom. He pointed especially to one of baptism's preparatory rites, "exsufflation" (exsufflatio), a breathing upon or hissing at the candidate meant to exorcise demonic influences. For Augustine, this liturgical practice
85. " 'Little babies,' you say . . .": Julian is quoting Augustine, De nuptiis et concupiscentia 1.20.22. 86. Quoted in c. Jul. imp. 1.48–3.71 (CSEL 85.1:37–403); my trans.