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Faustus of Riez Feasts and Festivals THE NEW SCHAFF-HERZOG

honored him as a saint, although the title was not sanctioned by the wider body on account of his Semi-Pelagian teachings.

In his catalogue of authors Gennadius gives a list, avowedly incomplete, of the writings of Faustus [NPNF, 2 ser., iii. 399]. This in cludes first a treatise in two books De Spiritu sancto, defending the divinity of the Writings. Holy Ghost against Macedonius, and the two books De gratis, in the ex tant text of which there are evident gaps; and Bergmann brings forward, though unconvincingly, the theory that it has suffered from interpolations of an Augustinian tendency. Gennadius further mentions " a small book against the Arians and the Macedonians," which, in spite of various at tempts at identification, may be taken as lost; another " against those who say that there is something incorporeal in creatures, affirming by Scriptural and patristic testimony that there is nothing incorporeal except God," which is extant as the fourth epistle of Faustus- a letter addressed " to a certain deacon named Graecus who leaving the Catholic faith, went over to the Nestorian impiety"; and " a religious epistle to Felix, the pretorian prefect, exhorting to the fear of God," given by Engelbrecht as Epist. vi., and related to his Epist. ix. Besides those mentioned by Genna dius, there are other letters undeniably authentic that to Paulinus of Burdegala (Epist. v. in Engel brecht), that to Lucidus (Epist. i.), and five to Ruricius (viii.-xii.). Of special interest are the two homilies on the baptismal symbol, which since Cas pari's investigations have been generally attributed to Faustus, although more recently W. Bergmann, Studien zu einer kritischen Sichtung der siidgallischen Predigtlitteratur der 5. and 6. Jahrhunderten, Leipsie, 1898, has contested this attribution, on grounds which are worthy of notice if not conclusive. It remains to mention a large number of sermons which are said to have been current, although the obscurity which still rests upon the whole question of early Latin homiletical literature prevents the determination of the exact extent of this activity. Engelbrecht, indeed, asserts that there are extant two collec tions of the sermons of Faustus, one of twenty-two in the ninth or tenth century manuscript known a Durlach 36 (now Carlsruhe 340), and seventy-fou originally attributed to Eusebius (printed in th Bibliotheca maxima,. VI. 618 sqq.). But this assumption is hazardous. In the Durlach codex, nine sermons bear the name of Faustinus, but it i both uncertain whether this name points to Faustu and whether the remaining sermons are even b the same author, while both here and in the othe collection certain sections may be certainly identified as the work of Cxsarius. The historical position of Faustus is conditioned by, his support of the Semi-Pelagian theology (se SEMI-PELAGIANISM). According to him, all men are born in original sin; but although Theology. the freedom of the human will is weakened by sin, it yet remains an integral part of human nature even in the sinner. Grace cooperates with free will to establish good in man; but man, through his freedom, takes the

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initial step. In Faustus' mind grace connotes practically preaching with its promises and warnings; grace as an adjutorium divinum, in the Augustinian conception, an interior transforming power, is unknown to him. The passages which seem to recognize such a power are to be explained by the fact that Faustus regards the natural power of the will ae a gift of grace, or looks upon the leadinga of the circumstances of life in something of the same light, as in his treatment of the parable of the prodigal son. In spite of a casual mention (in the same sense) of gratis cooPerans or cooperans adjutorium, and of his strong condemnation. of Pelagius, he really takes a Pelagian position, further removed than Cassian from Auguatine. Predestination is made dependent on foreknowledge. God wills only what is just and right, but permits freedom to terminate in evil. In Trinitarian and

Christological questions Faustus adheres to the orthodox Augustinian formulas. (R. SEEBER(i.)

BIBLIOGRAPHY: The handiest ed. of the writings of Faustus is by Engelbrecht, in CSEL, xxi., Vienna, 1891; the most important are in MPL, Iviii. 783 sqq.; the letters of Faustus and Ruricius, ed. Kruach, are in MGM, Auct. ant., viii (1887). 265 aqq., cf. pp. liv. sqq.; for his exposition of the creed consult C. P. Caspari, Ungedruckte . Quetlen zur Geachichte sea TaufeZlmbols, ii. 183 sqq., Christiania, 1889; idem, Anecdota, i. 315 aq4., ib. 1883;

and the tract De aymbolo, ed. Caspari, is in Atte and Neue Quelten, ib. 1879. Consult: A. Koch, Der heiliga Fauatvs, Stuttgart, 1895: Tillemont, Memoirea, xvi. 408 sqq.; Hiafoire 1it0raire de la France, ii. 585 sqq.; Ceillier, Auteura sacra, x. 420-437; A. Engelbreeht, Studien fiber die Schriften sea Biacho/a v on Re7a, Faustus, Vienna, 1889; Zeitachrift far die dsterreichiachen Gymnasien. 1890. pp. 289 s44.. '181 aqq.. 677 sqq.; Morin, in Revue Unedietine, ix (1892), 49 eqq., cf. viii (1891). 97 sqq.; C. F. Arnold, Cdaariua von Arelate, pp. 324 sq4.. LeiPaic, 1894; Neander, Christian Church, ii. 706-707 et passim; Harnack, Dogma, iv. 314, v. 252 eqq. et passim; KL, iv. 1279-81.

FAVRE, fd'vr, PIERRE (PETRUS FABER):

Jesuit; b. at Villardet (now Villard, 3 m. w. of Beaufort), Savoy, Apr. 13, 1506; d. at Barcelona Aug. 1, 1546. He was one of the seven original associates of Ignatius Loyola (q.v.) , who took with him the solemn vow Aug. 15, 1534, in Paris. He was the first to gather followers in Germany,

and he educated them by the Exerci.tiu Spiri^ tttalia (q.v.) while he was attending the religious colloquies of Worms (1540) and Regensburg (1541).

During his residence at Cologne (1543-44), as is e clear from the first volume of his Cartas y otros s escritos (Bilbao, 1894), he vigorously opposed Arch- bishop Herman of Wied (q.v.), who inclined to- e ward Protestantism. He then began a successful propaganda in behalf of his order in Portugal and Spain, and was appointed to take part in the ses sions of the Council of Trent, but died at Barcelona on his journey thither. K. BENRATH. BIBLIOGRAPHY; The " Letters and Literary Works " of d Favre were published, 2 vols Bilbao, 1894, vol. ii. con- tains also the Memorials, ed. M. Bouix. Paris. 1874. Con sult. R. Comely, Leben des aetipen Petrua Faber, Frei- n burg, 1873; E. Gothein, Ignatiua von Loyola, pp. 285 h sqq., 863 sq4·. Halls. 1895.

FAVRE (FABER), PIERRE FRAftgOIS : Roman Catholic; b. at St. Barthelemi, canton of Vaud, Switzerland, in the beginning of the eighteenth century; d. at Assens in the district of Echallens, canton of Vaud, about 1780. He became priest at