and so also with respect to my other opinions, that while souls have in them the incorporeal semblances of bodies, they are not themselves bodies; and that, without impairing the natural distinction between soul and spirit, the soul is in a general sense actually designated spirit. If, indeed, I have unfortunately failed to persuade you, I must leave it rather to my readers to determine whether what I have advanced ought not to have convinced you.
CHAP. 39. — CONCLUDING ADMONITION.
If, as may possibly be the case, you desire to know whether there are many other points which appear to me to require emendation in your books, it cannot be troublesome for you to come to me, — not, indeed, as a scholar to his master, but as a person in his prime to one full of years, and as a strong man to a weak one. And al-. though you ought not to have published your books, still there is a greater and a truer glory in a man's being censured, when he confesses with his own lips the justice of his correction, than in being lauded out of the mouth of any defender of error. Now, while I should be unwilling to believe that all those who listened to your reading of the afore-mentioned books, and lavished their praises on you, had either previously held for themselves the opinions which sound doctrine disapproves of, or were induced by you to entertain them, I still cannot help thinking that they had the keenness of their mind blunted by the impetuous and constant flow of your elocution, and so were unable to bestow adequate attention on the contents of your discourse; or else, that when they were in any case capable of understanding what you said, it was less for any very clear statement of the truth that they praised you than for the affluence of your language, and the facility and resources of your mental powers. For praise, and fame, and kindly regard are very commonly bestowed on a young man's eloquence in anticipation of the future, though as yet it lacks the mellowed perfection and fidelity of a fully-informed instructor. In order, then, that you may attain to true wisdom yourself, and that what you say may be able not only to delight, but even edify other people, it behoves you, after removing from your mind the dangerous applause of others, to keep conscientious watch over your own words.
A TREATISE AGAINST TWO LETTERS OF THE PELAGIANS.
EXTRACT FROM AUGUSTIN'S RETRACTATIONS," Book II. Chap. 6i, "CONTRA DUAS EPISTOLAS PELAGIANORUM."
Then follow four books which I wrote to Boniface, bishop of the Roman Church, in opposition to two letters of the Pelagians, because when ".hey came into his hands he had sent them to me, finding in them a calumnious mention of my name. This work commences on this wise: " I had indeed known you by the praise of your renowned fame."
CONTEXTS OF THE TREATISE "AGAINST T\YO LETTERS OE THE PELAGIANS."
LOOK I.
1. Introdittion: address to Bokiface 377 2. Why heretical writings must be answered 377 3. Why he addresses his hook to Bonifale 37^ 4. The cahmnv of Julian, — that the catholics teach that free will is taken away dy Adam's sin 378 5. Free choice did not perish with Adam's sin. What freedom did perish 378 6. Grace is not given according to merits 379 7. He concludes that he does not depkue the wicked of free will 379 8. The Pelagians demolish free will 379 9. Another calumny of Julian, — that "it is said that marriage is not appointed uy God" 380 10. The third calumny, — the assertion that conjugal intercoi'rse is condemned...3S0 11. The purpose of the Pelagians in praising the innocence of conjugal intercourse 380 12. The fourth calumny, — that the saints of the Old Testament are said to he not free from sins 381 13. The fifth calumny, — that it is said that Paul and the rest of the Apostles were polluted by lust...381 14. That the apostle is speaking in his own person and that of others who are under grace, not still under law 382 15. He sins in will who is only deterred from sinning cy fear 382 16. How SIN DIED, AND HOW IT REVIVED 382 17. " The law is spiritual, but I am carnal," to he understood of Paul 383 t8. How the.A.postle said that he did the evil that he would not 383 19. What it is to accomplish what is good 383 20. In me, that is, in my flesh 3^4 21. No condemnation in Christ Jesus 3S4 22. Why the passage referred to must be understood of a man estallished under grace 384 23. What it is to be delivered from the body of this death 384 24. He concludes that the Apostle spoke in his own person, and that of those who are under grace 385 25. The sixth calumny, — that Augustin asserts that even Christ was not free from sins 385 26. The seventh calumny, — that Augustin asserts that in baptism all sins are not remitted 385 27. In what sense lust is called sin in the regenerate 3S5 28. Many without crime, none without sin 3S6 29. Julian opposes the faith of his friends to the opinions of catholic believers. First of all, of free will.. 3S6 30. Secondly, of marriage 3^6 31 Thirdly, of conjugal intercourse 386 32. The aprons which Adam and Eve wore 386 33. The shame of nakedness 3^7 34. Whether there could be sensual appetite in paradise before the fall...3S7 35. Desike in paradise was either none at all, or it was obedient to the impulse of the will 387 36. Julian's fourth objection, that man is God's work, and is not constrained to evil or good by His power...388 37. The beginning of a good will is the gift of grace 588 38. The power of God's grace is proved 389 39. Julian's fifth objection concerning the saints of the Old Testament 389 40. The sixth orjection, concerning the necessity of grace for all, and concerning the baptism of infants...390 41. The seventh oiijection, of the effect of baptism 39° 42. He rebuts the conclusion of Julian's letter 39° BOOK IL "CHAPTER PAGE 1. Introduction; the Pelagians impeach catholics as Manicheans 39' 2. The heresies of the Manicheans and Pelagians are mutually opposed, and are alike reprobated by the catholic Church.392 3 How far the Manicheans and Pelagians are joined in error; how far they are separated 392 4. The two contrary errors 39^ 5. "I'he calumny of the Pelagians against the clergy of the Roman Church • 392 6. What was done in the case of CrsLE^Tius and Zosimus 393 7. He suggests a dilemma to Ccelestius 39+ 8 The catholic faith concerning infants 394 Q. He replies to the calumnies of the Pelagians 395 10. Why the Pelagians falsely accuse catholics of.maintaining fate under the name of gr.ace 395 11. The accusation of fate is thrown back upon the adversaries 395 12. What is meant under the name of fate 39^ ij. He repels the calumny concerning the acceptance of persons 397 14. He illustrates his argument by an example 397 13. The apostle meets the question by leaving it unsolved 39^ x6. The Pelagians are refuted by the case of the twin infants dying, the onk after, and the other without, the GRACE of baptism 398 17. Even the desike of an imperfect good is a gift of grace, otherwise grace would be given according to merits, 399 iS. The desire of good is God's gift 399 19. He interprets the Scriptures which the Pelagians make ill use of 4°° 20. God's agency is needful even in man's doings 4°° 21. Man does no good thing which God does not cause hi.m to do 4°° 22. According to whose purpose the elect are called 401 23 Nothing is commanded to man which is not given uy God. 4°' 1. Statement 402 2. The MISKEPRESENTATION OF THE PeI.AGIANS CONCERNING THE I'SE OF THE OLD LAW 402 3. Scriptural confirmation of the catholic doctrine 403 4. Misrepresentation concerning the effect of ijaftism 403 5. Baptism pits awav all sins, hut it does not at once heal all infirmities 404 6. The calumny concerning the Old Testament and the righteous men of old 404 7. The New Testament is more ancient than the Old; but it was subsequently revealed 405 8. All righteous men before and after Abraham are children of the promise and of grace 405 Q. Who are the children of the old covenant 405 10. The old law also given by God ^ 406 11. Distinction between the children of the Old and of the New Testaments 406 12. The Old Testament is properly one thing — the old instrument another. 407 13. Why one of the covenants is called old, the other new 407 14. Calumny co^xeiu.ing the righteousness of the prophets and apostles 408 15. The perfection of apostles and prophets 409 16. Misrepresentation concerning sin in Christ 405 17. Their calumny about the fulfilment of precepts in the life to come 410 18. Perfection of righteousness and full security was not even in Paul in this life 410 19. In what sense the righteousness of man in this life is said to be perfect 411 20. Why the righteousness which is of the law is valued slightly by Paul 411 21. That righteousness is never perfected in this life ~ 412 22. Nature of human righteousness and perfection 413 23. There is no true righteousness without the faith of the grace of Christ 413 24. There are three principal heads in the Pelagian heresy 414 25. He shows that the opinion of the catholics is the mean between that of the Manicheans and Pelagians, and refutes both 414 26. The Pelagians still strive after a hidihg-place, by introducing the needless question of the origin of the soul 415 1. The subterfuges of the Pelagians are five 416 2. The praise of the creature 416 3. The catholics praise nature, marriage, law, free will, and the saints, in such wish as to condemn as well Pelagians as Manicheans 4'7 4. Pelagians and Manicheans on the praise of the creature 418 5. What is the special advantage in the Pelagian opinions? 418 6. Not death alone, but sin also, has passed into us by means of Adam 419 7. What is the meaning of " in whom all have sinned"? 419 8. Death passed upon all by sin 4-° 9. Of the praise of marriage 420 10. Of the praise of the law 420 11. The Pelagians understand that the law itself is God's grace 421 12. Of the praise of free will 421 13. God's purposes are effects of grace 422 14. The testimonies of Scripture in favour of grace 422 15. From such Scriptures grace is proved to be gratuitous and effectual 423 16. Why God makes of some sheep, others not 423 17. Of the praise of the saints 424 18. The opinion of the saints themselves about themselves 424 19. The craft of the Pelagians 425 20. The testimonies of the ancients against the Pelagians 425 21. Pelagius, in imitation of Cyprian, wrote a book of testimonies 423 22. Further references to Cyprian 426 23. Further references to Cyprian 426 24. The dilemma proposed to the Pelagians 427 26. Further appeals to Cyprian's teaching 428 27. Cyprian's testimonies concerning the imperfection of our own righteousness 429 29. The testimonies of Ambrose against the Pelagians, and first of all concerning original sin 431 30. The testimonies of Ambrose concerning God's grace 43' 31. The testimonies of Ambrose on the imperfection of present righteousness 432 32. The Pelagian's heresy arose long after Ambrose 433 33. Opposition of the Manichean and catholic dogmas 433 34. The calling together of a synod not always necessary to the condemnation of heresies 434 A TREATISE AGAINST TWO LETTERS OF THE PELAGIANS; BY A UR ELI US AUGUSTIN, BISHOP OF HIPPO In Four Books, written to boniface, bishop of the roman church, in opposition to two letters of the pelagians, a.d. 420, or a little later.
AUGUSTIN REPLIES TO A LETTER SENT BY JULIAN, AS IT WAS SAID, TO ROME; AND FIRST OF ALL VINDICATES THE CATHOLIC DOCTRINE FROM HIS CALUMNIES; THEN DIS-COVERS AND CONFUTES THE HERETICAL SENSE OF THE PELAGIANS HIDDEN IN THAT PROFESSION OF FAITH WHICH THE AUTHOR OF THE LETTER OPPOSED TO THE CATHOLICS.
CHAP. I. — INTRODUCnON: ADDRESS TO BONIFACE.
I HAD indeed known you by the praise of your renowned fame; and by very numerous and veracious messengers I had learned how full you were of the grace of God, most blessed and venerable Pope Boniface! But after my brother Alypius saw you even in bodily presence; and, having been received by you with all kindness and sincerity, held, at the bidding of affection, conversations with you; and living with you, and, although only for a short time, united with you in earnest affection, poured out to your mind both himself and me; and brought you back to me in his mind: — the more assured was your friendship, the greater became in me the conviction of your holiness. For you, who mind not high things, however loftily you are placed, did not disdain to be a friend of the lowly and to return the love bestowed upon you. For what else is friendship which has its name from no * [When Augustin's friend Alypius brought to Africa the extracts from Julian's reply to Augustin's first book On Afarriage and Concupiscence, which were sent by Count Valerius, and which occasioned the writing of his second book on the same subject (see above, pp. 259 and 281), he also brought two letters sent by Pope I'oniface; the one ascribed to Julian, and the other to eighteen bishops including Julian, which attacked the catholic faith, and Augustin personally. It was In answer to these that this treatise was written. — W.J Other source than love,' and is nowhere faithful but in Christ, in whom alone it can be eternal and happy? Whence, also, having received a greater assurance by means of that brother, through whom I have learned to know you more familiarly, I have ventured to write something to your blessedness concerning those things which at this juncture are claiming by a later stimulus the episcopal care, as far as we are able, to vigilance on behalf of the Lord's flock.
CHAP. 2. — WHY HERETICAL WRITINGS MUST BE ANSWERED.
For the new heretics, enemies of the grace of God which is given by Jesus Christ our Lord to small and great, although they are already shown more openly to need to be avoided by a manifest disapprobation, still do not cease by their writings to try the hearts of the less cautious and less learned. And these must certainly be answered, lest they should confirm themselves or their friends in that wicked error; even if we were not afraid that they might deceive some one of the catholics by their plausible discourse. But since they do not cease to growl at the entrances i — ■ ^ The Latin words being amicitia (friendship) and awor (love).
in 37^ [EOOK I.
to the Lord's fold, and from every side to tear open approaches with a view to tear in pieces the sheep redeemed at such a price; and since the pastoral watch-tower is common to all of us who discharge the office of the episcopate (although you are prominent therein on a loftier height), I do what I can in respect of my small portion of the charge, as the Lord condescends by the aid of your prayers to grant me power, to oppose to their pestilent and crafty writings, healing and defensive writings, so that the madness with which they are raging may either itself be cured, or may be prevented from hurting others.
CHAP. 3. WHY HE ADDRESSES HIS BOOK TO BONIFACE.
But these words which I am answering to their two letters, — the one, to wit, which Julian is said to have sent to Rome, that by its means, as I believe, he might find or make as many allies as he could; and the other, which eighteen so-called bishops, sharers in his error, dared to write to Thessalonica, not to any and every body, but to the bishop of that place itself, with a view of tempting him by their craftiness and ^bringing him over, if it could be done, to their views; — these words which, as I said, I am Avriting in answer to those two letters of theirs in respect of that argument, I have determined to address especially to your sanctity, not so much for your learning as for your examination, and, if perchance anything should displease you, for your correction. For my brother intimated to me that you yourself condescended to give ■those letters to him, which could not come into your hands except by the most watchful diligence of my brethren, your sons. And I thank your most sincere kindness to me that you have been unwilling that those letters of the enemies of God's grace should be hidden from me, seeing that in them you have found my name calumniously as well as openly expressed. But I hope from my Lord God that not without the reward which is in heaven do those tear me with their scurrilous teeth to whom I oppose myself on behalf of the little ones, that they may not be left for destruction to the deceitful flatterer Pelagius, but may be presented for deliverance to the truthful Saviour Christ.
CHAP. 4 [11.] THE CALUMNY OF JULIAN, THAT THE CATHOLICS TEACH THAT FREE WILL IS TAKEN AWAY BY ADAM'S SIN.
Let US now, therefore, reply to Julian's letter. "Those Manicheans say," says he, " with whom now we do not communicate, — that is, the whole of them with whom we differ, — that by the sin of the first man, that is, of Adam, free will perished: and that no one has now the power of living well, but that all are constrained into sin by the necessity of their flesh." He calls the catholics Manicheans, after the manner of that Jovinian who a few years ago, as a new heretic, destroyed the virginity of the blessed Mary, and placed the marriage of the faithful on the same level with her sacred virginity. And he did not object this to the catholics on any other ground than that he wished them to seem to be either accusers or condemners of marriage.
chap. 5. — free choice did not perish with Adam's sin. what freedom did perish.
But in defending free will they hasten to confide rather in it for doing righteousness than in God's aid, and to glory every one in himself, and not in the Lord.' But who of us will say that by the sin of the first man free will perished from the human race? Through sin freedom indeed perished, but it was that freedom which was in Paradise, to have a full righteousness with immortality; and it is on this account that human nature needs divine grace, since the Lord says, " If the Son shall make you free, then shall ye be free indeed " ^ — free of course to live well and righteously. For free -will in the sinner up to this extent did not perish, — that by it all sin, especially they who sin with delight and with love of sin; what they are pleased to do gives them pleasure. Whence also the apostle says, " When ye were the servants of sin, ye were free from righteousness." 3 Behold, they are shown to have been by no means able to serve sin except by another freedom. They are not, then, free from righteousness except by the choice of the will, but they do not become free from sin save by the grace of the Saviour. For which reason the admirable Teacher also distinguished these very words: "For when ye were the servants," says he, " of sin, ye were free from righteousness.
What fruit had ye, then, in those things whereof ye are now ashamed? for the end of those things is death. But now being freed from sin and become servants to God, ye have your fruit unto holiness, and the end eternal life." 3 He called them " free " from righteousness, not " freed; " but from sin not " free," lest they should attribute this to themselves, but most watchfully he preferred to say " freed," referring this to that declaration of the Lord, " If the Son shall make you free, then shall ye be free indeed." * Since, then, the sons of men do not live well unless they are made the sons of Ciod, why is it that this writer wishes to give the power of good living to free will, when this power is not given \ save by God's grace through Jesus Christ our) Lord, as the gospel says: " And as many as re- 2 John viii. 36.
3 Rom. VI. 20.
Chap. S.]
ceived Him, to them gave He power to become the sons of God "?'
CHAP. 6 [ill.] — GRACE IS NOT GIVEN ACCORDING TO MERITS.
But lest perchance they say that they are aided to this, — that they may "have power to become the sons of God," but that they may deserve to receive this power they have first " received Him " by free will with no assistance of grace (because this is the purpose of their endeavour to destroy grace, that they may contend that it is given according to our deservings); lest perchance, then, they so divide that evangelical statement as to refer merit to that portion of it wherein it is said, " But as many as received Him," and then say that in that which follows, " He gave them power to become the sons of God," grace is not given freely, but is repaid to this merit; if it is asked of them what is the meaning of " received Him," will they say anything else than " believed on Him "? And in order, therefore, that they may know that this also pertains to grace, let them read what the apostle says: " And that ye be in nothing terrified by your adversaries, which indeed is to them a cause of perdition, but of your salvation, and that of God; for unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake." ^ Certainly he said that both were given. Let them read what he said also: " Peace be to the brethren, and love, with faith from God the Father and the Lord Jesus Christ." 3 Let them also read what the Lord Himself says: " No man can come to me, except the Father who hath sent me shall draw him." •♦ Where, lest any one should suppose that anything else is said in the words " come to me " than " believe in me," a little after, when He was speaking of His body and blood, and many were offended at His discourse. He says, " The words which I have spoken unto you are spirit and life; but there are some of you which believe not." s Then the Evangelist added, " For Jesus knew from the beginning who they were that believed, and who should betray Him. And He said. Therefore I said unto you that no man can come unto me except it were given him of my Father." ^ He repeated, to wit, the saying in which He had said, " No man can come unto me, except the Father who hath sent me shall draw him." And He declared that He said this for the sake of believers and unbelievers, explaining what He had said, " except the Father who hath sent me shall draw him," by repeating the very same thing in other words in that which He said, " except it were given him of my Father." Because he is drawn to Christ to whom it is given to believe on Christ. Therefore the power is given that they who believe on Him should become the sons of God, since this very thing is given, that they believe on Him. And unless this power be given from God, out of free will there can be none; because it will not be free for good if the deliverer have not made it free; but in evil he has a free will in whom a deceiver, either secret or manifest, has grafted the love of wickedness, or he himself has persuaded himself of it.
CHAP. 7. — HE CONCLUDES THAT HE DOES NOT DEPRIVE THE WICKED OF FREE WILL.
It is not, therefore, true, as some affirm that we say, and as that correspondent of yours ventures moreover to write, that " all are forced into sin," as if they were unwilling, " by the necessity of their flesh; " but if they are already of the age to use the choice of their own mind, they are both retained in sin by their own will, and by their own will are hurried along from sin to sin. For even he who persuades and deceives does not act in them, except that they may commit sin by their will, either by ignorance of the truth or by delight in iniquity, or by both evils, — as well of blindness as of weakness. But this will, which is free in evil things because it takes pleasure in evil, is not free in good things, for the reason that it has not been made free. Nor can a man will any good thing unless he is aided by Him who cannot will evil, — that is, by the grace of God through Jesus Christ our Lord. For " everything which is not of faith is sin." ^ And thus the good will which withdraws itself from sin is faithful, because the just lives by faith. ^ And it pertains to faith to believe on Christ. And no man can believe on Christ — that is, come to Him — unless it be given to him.9 No man, therefore, can have a righteous will, unless, with no foregoing merits, he has received the true, that is, the gratuitous grace from above.
CHAP. 8 [iV.] THE PELAGIANS DEMOLISH FREE These proud and haughty people will not have this; and yet they do not maintain free will by purifying it, but demolish it by exaggerating it. For they are angry with us who say these things, for no other reason than that they disdain to glory in the Lord. Yet Pelagius feared the episcopal judgment of Palestine; and when it was objected to him that he said that the grace of God is given according to our merits, he denied that he said so, and condemned those who said this with an anathema.'" And yet nothing else is found to be defended in the books which he afterwards wrote, thinking that he had made a ■° Ou the Proceedings of I \Utgius, 30.
8o [Book I.
fraud upon the men who were his judges, by lying or by hiding his meaning, I know not how, in ambiguous words.'
CHAP. 9 [v.] — ANOTHER CALUMNY OF JULIAN, — THAT "IT IS SAID THAT MARRUGE IS NOT AP- POINTED BY GOD."
But now let us see what follows. " They say also," he says, " that those marriages which are now celebrated were not appointed by God, and this is to be read in Augustin's book,-against which I replied in four books. And the words of this Augustin our enemies have taken up by way of hostility to the truth." To these most calumnious words I see tliat a brief answer must be made, because he repeats them afterwards when he wishes to insinuate what such men as they would say, as if against my words. On that point, with God's assistance, I must contend with him as far as the matter shall seem to demand. Now, therefore, I reply that marriage was ordained by God both then, when it was said, " Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be two in one flesh," ^ and now, wherefore it is written, " A woman is joined to a man by the Lord." ^ For nothing else is even now done than that a man cleave to his wife, and they become two in one flesh. Because concerning that very marriage which is now contracted, the Lord was consulted by the Jews whether it was lawful for any cause to put away a wife. And to the testimony of the law on the occasion mendoned, He added, " What, therefore, God hath joined together, let not man put asunder." 5 The Apostle Paul also applied this witness of the law when he admonished husbands that their wives should be loved by them.*' Away, then, with the notion that in my book that man should read anything opposed to these divine testimonies! But either by not understanding, or rather by calumniating, he seeks to twist what he reads into another meaning. But I wrote my book, against which he mentions that he replied in four books, after the condemnation of Pelagius and Ccelestius. And this, I have thought, must be said, because that man avers that my words had been taken up by his enemies in hosiility to the truth, lest any one should think that these new heretics were condemned as enemies of the grace of Christ on account of this book of mine. But in that book is found the defence rather than the censure of marriage.
CHAP. lO. THE THIRD CALUMNY, THE ASSER- TION THAT CONJUGAL INTERCOURSE IS CON- DEMNED.
" They say also," says he, " that sexual im- ' On the Grace of Christ, -^.n.
2 On Marriage and Concupiscence, Book i. 3 Gen. ii. 24.
pulse and the intercourse of married people were devised by the devil, and that therefore those who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse. And this, without any ambiguity, is Manicheism." Nay, as I say that marriage was appointed by God for the sake of the ordinance of the begetting of children, so I say that the propagation of children to be begotten could not have taken place without sexual impulse, and without intercourse of husbaftd and wife, even in Paradise, if children were begotten there. But whether such impulse and intercourse would have existed, as is now the case with shameful lust, if no one had sinned, here is the question concerning which I shall argue hereafter, if God will.
CHAP. II [vl] THE PURPOSE OF THE PELAGIANS IN PRAISING THE INNOCENCE OF CONJUGAL INTERCOURSE.
Yet what it is they wish, what they purpose, to what result they are striving to bring the matter, the words that are added by that writer declare, when he asserts that I say, " that therefore they who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse." Since, therefore, I neither say that this intercourse of husband and wife is diabolical, especially in the case of believers, which is effected for the sake of generating children who are afterwards to be regenerated; nor that any men are made by the devil, but, in so far as they are men, by God; and nevertheless that even of believing husband and wife are born guilty persons (as if a wild olive were produced from an olive),? on account of original sin, and on this account they are under the devil unless they are born again in Christ, because the devil is the author of the fault, not of the nature: what, on the other hand, are -they labouring to bring about who say that infants inherit no original sin, and therefore are not under the devil, except that that grace of God in infants may be made of no effect, by which He has plucked us out, as the apostle says, from the power of darkness, and has translated us into the kingdom of the Son of His love?^ [vu.]