§1
The multitude of writers and contenders causes many of the more prudent to call into
controversy whether it is expedient at all to write books concerning matters of faith. But those who doubt concerning this matter are not to be heard, much less those who judge that writings must be abolished universally. Indeed, to such a degree that to prohibit Catholics’ writings on behalf of the faith is the same as to betray the faith. Certainly the Apostle Paul composed most of his epistles against sectaries: to the Romans and Galatians concerning justification, law, and predestination; to the Corinthians concerning various errors of the pseudo-apostles. He also admonishes the Philippians to beware of dogs and evil workers; the Colossians, lest anyone deceive them through sublimity of speech or empty philosophy. He instructs the Thessalonians against those who said that the final day was at hand. The whole Epistle to the Hebrews consists in an attack upon Judaizers. John, James, and Peter also treat controversies in their Catholic Epistles, so that those who dare to blame the accepted custom of writing concerning controversies assume judgment for themselves concerning the Apostles and the Holy Spirit.
Let the books of the ancients—few of many which have come into our hands—be inspected: they are for the greatest part eristic and pursue heresies. There is no need to teach this; the pages themselves cry out. If it is burdensome for anyone to approach the authors, let him consult the indexes of Tertullian, Cyprian, Athanasius, Hilary, Ambrose, Jerome, Augustine, and others. This, therefore, has always been done in the Church: that heresies creeping secretly or raging bitterly should be removed with every care. Because this can be done most easily by writings, writings must be employed, since they most easily come to the knowledge of others, are composed with deliberation, and can be retained for a very long time—especially since the colloquies themselves are customarily written down by notaries, so that not only those present may be instructed, but those far distant may attend the disputation most tranquilly and judge the matter.
§2
Why should Catholics not labor diligently at this, lest truth lack its defense, when the sectaries’ bloody presses and rage in writing have caused so great a slaughter of unskilled men? The adversaries confuse everything with insults, epigrams, and defamatory pamphlets; atrocious and infamous things are scattered concerning the Pontiff, Caesar, and all Catholic princes. Is it fitting for us to be silent toward all these things? Shall we not beware of betraying a good cause by our silence, rendering the adversaries’ calumnies secure, and adding a spur to those running through hope of impunity? I indeed judge that not all must be answered. Augustine speaks truly in The City of God, book 2, chapter 1: “And yet what end will there be of disputing and measure of speaking, if we always think that those who answer must be answered?
“For either they cannot understand what is said, or they are so hard through perversity of mind that even if they understand, they do not obey. They answer, as it is written, and speak iniquity; and they are indefatigably vain. If we wished to refute their contrary sayings as many times as, with an obstinate face, they have resolved not to care what they say provided that in some manner they contradict our disputations, you see how infinite, laborious, and unfruitful it would be.” Therefore it is not necessary to answer all, but some must always be met, lest victorious ignorance triumph over truth.
§3
How greatly the writings of Catholics obstruct their malice, the adversaries’ hatreds and laws sufficiently show. For what things do they not fabricate against Bellarmine and the whole Society? All these things tend toward this: that when they have made those who announce the Gospel hated, they may also render truth itself contemptible. But now they rage even more furiously, since they perceive themselves to be known and refuted more clearly day by day. For they thrust forward so many defamatory pamphlets and pictures at each fair that recently the nobles of Holland had to restrain the wicked men by public edict. For there, in particular, is the workshop of enormous insults and maleficent sheets, either because more men there delight in such things, or because the license for crimes is greater in that place than in other provinces, or finally because they think that such things do not displease many leading men; and artisans prepared for everything through greed for profit do not refuse their labor.
§4
Others indeed judge writings necessary, but moderate and familiar ones. Thus they do not even suffer those against whom anathema was pronounced long ago to be called heretics, nor do they admit a harsher word.
I judge that moderation and humanity contribute greatly to the matter, both in other things and especially in sacred disputations, and that they must be applied everywhere; yet in such a way that matters are weighed according to their own moment and gravity, that heresies are not tolerated, and that they are not estimated as light matters or philosophical controversies. For if that opinion prevails, a commingling of all religions will soon follow. Therefore errors must not only be convicted but also distinguished. Nor do I approve a shepherd who, when he has seen a wolf killing, does not dare to call it by its own name. But if a wolf covered with soft wool enters the folds, he is a traitor to the sheep who does not warn that destruction lies hidden beneath a lamb’s skin. The soldier who fears to call an enemy by name, from whom he sees that his throat is sought, is cowardly. Therefore, according to the example of the holy Apostles—and among them John, who drank charity most fully from the Lord’s breast—heretics must be uncovered, named, fled, and detested; nor must “hail” be said to them. I speak of heretics, not of those who through ignorance or infirmity are followers of another’s error and do not cast off that in which they were entangled by the first fraud because they have not yet received another and better thing to hold. To these not only humanity and courtesy but also mercy must be expended, because truth is found with the greatest difficulty by those seeking it, and there are innumerable causes why it is not sought.
“But Tertullian disapproves colloquies and writings with heretics, and many others have called colloquies pernicious and writings useless.” I answer that colloquies are useful if they are free, moderate, conducted in syllogistic form without evasion, and if a judgment is also added which the arbiters present pronounce. Writings too must be tested by the same rule, and sectaries must be pressed to dispute at close quarters concerning the opinion of Catholics, not to attack their own dreams and adversaries whom they themselves fabricate. Thus those Belgian writings also contribute to peace, and many thousands who lacked an opportunity for conversation have now returned to the Catholic Church through the circulation of writings.