Profuturus of Braga

PROCULUS of Marseille, bishop

PROFUTURUS. In the *lay community of *Hippo, there was a certain Profuturus (Aug., Ep. 158,9: from *Evodius), who must have been the same person deDCB 4, 489; PCBE 1, 924-926. scribed by *Augustine as a frater (brother), and who A. Di Berardino was commissioned by him to go to *Jerome at *Bethlehem to deliver a letter and some books (Aug., Ep. 28,1,1; 71,1). But at the moment of his departure, PROCULUS of Marseille, bishop (5th c.). Al- Profuturus was appointed bishop (Ep. 71,2; cf. *Pauthough not mentioned by name, the last paragraph linus of Nola, Ep. 7,1). His episcopal see could have of Pope *Celestine’s letter (PL 50, 435) dated 26 July been *Cirta (= Constantine), because we find a 428 makes reference to him—a letter that was ad- bishop there with his name (cf. Aug., De unico bapt. dressed to the bishops of the provinces of *Vienne 16,29), the recipient of a letter from Augustine, who and *Narbonne, in which the pope entrusted to the considered him a close friend (Ep. 38). college of bishops of these provinces the duty of listening to the “so-called bishop of the church of PCBE 1, 928-929. Marseille,” who had welcomed the killing of PatroA. Di Berardino clus, bishop of *Arles, who was put to death in 426 by order of the military commander Felix, who had a residence at *Ravenna. Proculus had in fact per- PROFUTURUS of Braga. Metropolitan of *Gallaesecuted Patroclus, who had obtained from Pope cia in 538, he vigorously opposed *Priscillianists and *Zosimus the parishes of Ceyreste and Garguier, on *Arians. Interested in theological and disciplinary topthe pretext that they had been usurped from Proc- ics, in a letter that has not survived, he asked *Rome ulus of Marseille; Proculus, upon the death of his questions to obtain guidance on the following: the old enemy, had received the murderer by showing practice of baptizing with triple immersion, the celehim his friendship. The bishops of Marseille and bration of *Easter, the *eucharistic celebration and Arles were in fact in conflict because they both other similar matters. In 538, Pope *Vigilius responded sought to lay claim to their right of primacy over to this letter with a decretal (then included in the Provence. Hispana *Canonical Collection) that led to the SueWe know of him as well from *Augustine’s Ep. vian *liturgy—from the celebration of the 1st Council 219, which was sent to Proculus and a certain Cille- of *Braga (561) and before the unification of the liturgy nius, who had condemned Leporius, a monk who of the Visigothic period (beginning of the 7th c.)— had intruded into the African church. From the first becoming very similar to the Roman tradition. years of his trip to Marseille, even *Cassian was confronted by the explosion of the controversy pro- PL 69, 18ff.; DHEE 5, 2030, Z. García Villada, Historia eclesiástica de España, 11/2, Madrid 1933; J.O. Bragança, A carta do voked by Leporius in Provence. Leporius, once he Papa Vigílio ao Arcebispo Profuturo de Braga: Bracara Augusta had become a monk, began to spread heretical opin- 21 (1967) 65-91; U. Domínguez del Val, Historia de la antigua ions so that the guardians of orthodoxy in *Gaul literatura latina hispanolusitana, II, Madrid 1998, 356-358. were quick to offer their assessment against this acM. Díaz y Díaz - P. Marone cused individual who was preaching a heavily suspect theology of creation. They accused him, a bit superficially, of *Pelagianism. Because he was in PROGRESS error, he was expelled by the local bishops and esp. I. The history of salvation - II. “Urgeschichte” and Proculus, bishop of Marseille. In the attempts to the history of civilization - III. The stability of the bring him to the right path, church authorities state - IV. Eusebius of Caesarea and Constantine - V. called upon Cassian. Subsequent developments. lianus’s death; however, in 410, we discover that *Macrobius was his successor at Hippo.

Caelestinus, Ep. 4,3,5; 6,9-10 (PL 50, 429-436); Augstine, Ep. 219 (ed. Goldbacher, p. 428); Duchesne, Fastes I, 95-112; Tillemont, 14, 62; E. Griffe, La Gaule chrétienne, 2, Paris 1957, 219-226; B. Morel, De invloed van Leporius op Cassianus’ weerlegging van het Nestorianisme: Bijdragen 21 (1960) 31-51; J.L. Maier, La date de la rétractation de Leporius et celle du “sermon 396” de saint Augustin: REAug 11 (1965) 39-42; O. Perler, Les voyages de saint Augustin, Paris 1969, 343; Ch. Pietri, Roma christiana, École Française de Rome 1976, 1026-1043.

M. Palmieri

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According to the scope of this entry, progress is defined as the idea of humanity’s constant advancement toward its improvement, without seeking to identify the causes for this progress. With respect to moral progress and the perfection of the human being, see the pertinent entries in this encyclopedia.

I. The history of salvation. At the beginning of the 2nd c., the primary schools of thought within the