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Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 THE FATHERS
OF THE CHURCH
A NEW TRANSLATION

VOLUME 86
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 THE FATHERS
OF THE CHURCH
A NEW TRANSLATION

EDITORIAL BOARD

Thomas P. Halton
The Catholic University of America
Editorial Director
M. Josephine Brennan, I.H.M. Kathleen McVey
Marywood College Princeton Theological Seminary
Elizabeth Clark Robert D. Sider
Duke University Dickinson College
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Robert B. Eno, S.S. Michael Slusser

The Catholic University of America Duquesne University
Frank A. C. Mantello David J. McGonagle
The Catholic University of America Director
The Catholic University of
America Press

FORMER EDITORIAL DIRECTORS

Ludwig Schopp, Roy J. Deferrari, Bernard M. Peebles

Hermigild Dressler, O.F.M.

Cynthia Kahn, Steven R. Cain

Staff Editors

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 SAINT
AUGUSTINE
FOUR ANTI. .PELAGIAN
WRITINGS:
ON NATURE AND GRACE
ON THE PROCEEDINGS OF PELAGIUS
ON THE PREDESTINATION OF THE SAINTS
ON THE GIFT OF PERSEVERANCE

Translated by
JOHN A. MOURANT
Copyright © 1992. Catholic University of America Press. All rights reserved.

The Pennsylvania State University

University Park, Pennsylvania
and
WILLIAM J. COLLINGE
Mount Saint Mary's College
Emmitsburg, Maryland
With Introductions and Notes by
WILLIAM J. COLLINGE

THE CATHOLIC UNIVERSITY OF AMERICA PRESS

Washington, D.C.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 Copyright © 1992
The Catholic University of America Press
All rights reserved
Printed in the United States of America
First short-run reprint 200I

The paper used in this publication meets the minimum re-

quirements of American National Standards for Information
Science-Permanence of Paper for Printed Library materials,
ANSI Z39.48-1984.
Copyright © 1992. Catholic University of America Press. All rights reserved.

LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA

Augustine, Saint, Bishop of Hippo.
[Selections. English, 1992]
Four anti-Pelagian writings / Saint Augustine; translated
by John A. Mourant and William J. Collinge ; with intro-
ductions and notes by William J. Collinge.
p. cm.-(The Fathers of the church; v. 86)
Translations from Latin.
Includes bibliographical references and indexes.
Contents: On nature and grace-On the proceedings of
Pelagius-On the predestination of the saints-On the gift
of perseverance.
1. Pelagianism-Controversialliterature-Early works to
1800. I. Mourant, John A. (John Arthur), 1903- . II. Col-
linge, William J., 1947- . III. Title. IV. Series.
BR65·A52E6 1992
273'·5-dc2o
9 1- 297 2
ISBN 0-8132-0086-5
ISBN 0-8132-1306-1 (pbk)

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 CONTENTS

Preface VIJ

Abbreviations xi
Select Bibliography xv

On Nature and Grace

Introduction 3
Appendix: St. Augustine, Retractationes 2.68 21
On Nature and Grace 22

On the Proceedings of Pelagius

Introduction 93
Appendix: St. Augustine, Retractationes 2·73 109
On the Proceedings of Pelagius III
Copyright © 1992. Catholic University of America Press. All rights reserved.

On the Predestination of the Saints and On the Gift

of Perseverance
Introduction 181
Appendix: The Letters of Prosper and Hilary
(Epp. 225 and 226) 200

On the Predestination of the Saints 2 18

On the Gift of Perseverance 271

General Index 341

Index of Holy Scripture 347

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PREFACE

This volume brings together writings from early and late

stages of Augustine's involvement in the Pelagian controversy.
The first two books included here date from 415-16 and con-
stitute two of Augustine's most extensive treatments of the ac-
tual words of Pelagius. In On Nature and Grace (De natura et gra-
tia), Augustine rebuts the work of Pelagius, De natura, which he
says first convinced him of the dangers of Pelagius' teaching.
In On the Proceedings of Pelagius (De gestis Pelagii), he examines
Pelagius' testimony at the Synod of Diospolis in Palestine in
415, in order to minimize, and even turn against Pelagius, the
synod's verdict that Pelagius was orthodox. In On the Predestina-
tion of the Saints (De praedestinatione sanctorum) and On the Gift of
Perseverance (De dono perseverantiae), probably written in 428,
Copyright © 1992. Catholic University of America Press. All rights reserved.

near the end of Augustine's life, Augustine's opponents are, he

admits, not really Pelagians at all. Labeled "Semi-Pelagians" in
the sixteenth century, they were monks of Provence, led by
John Cassian, who were disturbed by the more extreme conse-
quences of the theology of grace and predestination that Au-
gustine had worked out in his controversy with the Pelagians.
Since Augustine's reply to these opponents continues and ex-
tends the lines of thought of those of his writings that were
directed against Pelagius and his associates, we have seen fit to
title this volume, Four Anti-Pelagian Writings.
These writings, taken together, afford an occasion to exam-
ine both the continuity in Augustine's theology of grace and
the developments in it which have been pointed out in recent
scholarship and to which we make reference in the introduc-
tions to the works in this volume. They also afford insight into
the fifth-century status of many theological questions which are
still alive today, such as the extent of the damage done to hu-

vii

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 Vlll PREFACE
man nature by sin, the theology of original sin, the effects of
baptism, and the true meaning and scope of God's salvific will.
Our translation is deliberately quite literal. This has the un-
fortunate effect of introducing non-inclusive language into the
English which is not present in the Latin, that is, the use of
"man" for homo (indeterminate in Latin as to the gender of its
referent) and the use of the masculine pronoun for indetermi-
nate third singular pronominal reference, normally accom-
plished by verb endings in Latin. The periphrasis commonly
used in English nowadays to avoid non-inclusive language,
such as pluralization of singular expressions, the use of "he or
she," and the use of "human person" for "man," would, we felt,
be excessively unfaithful to the wording of the Latin text and
lend itself to misinterpretation. But our choice is not an entirely
happy solution to the problem, we realize.
In quoting the Bible, we have sought to be faithful to the text
as Augustine quotes it. We have based our quotations on the
Douai translation of the Latin Vulgate, adapting for deviations
from the Vulgate in Augustine'S quotations (he usually quotes
from an Old Latin version) and at times updating the language
of the translation. The edition used is The Holy Bible (Baltimore:
John Murphy, 1914).
Copyright © 1992. Catholic University of America Press. All rights reserved.

A word is in order about the nature of the collaboration be-

tween the translators of this volume. John Mourant produced
the first draft of all the translations in this volume (except those
of Letter 225 and Letter 226, which are adapted from the transla-
tion of Sister Wilfrid Parsons in Volume 32 of the FOTC). Wil-
liam Collinge thoroughly revised the translations, wrote this
preface, the introductions, and all notes except for references
to Augustine'S sources, and compiled the bibliography and in-
dices.
We would like to extend special thanks to Professor Thomas
F. Magner, emeritus of the Pennsylvania State University, who
first arranged for this collaboration and has assisted us
throughout the project. We would also like to thank Dr. Robert
J. Wickenheiser, President of Mount Saint Mary's College, for
President's Pride summer grants to William Collinge in 1987
and 1990 for work on this volume; Professor Robert D. Sider

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PREFACE IX

of Dickinson College, for assistance with the revision of the

translations; Professor J. Patout Burns of Washington Univer-
sity, for advice on the introductions; Professor William E.
O'Toole of Mount Saint Mary's College, for assistance with the
preparation of the final manuscript; and the staff of the Phil-
lips Library at Mount Saint Mary's College, especially Lisa
Davis, for help in locating and $upplying often recondite re-
search sources.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ABBREVIATIONS

Classical and Patristic Works

Ad Simpl. Augustine, Ad Simplicianum de diversis quaes-
tionibus
Apol. Orosius, Liber apologeticus
C. colI. Prosper, Contra collatorem (Against Cassian)
C. duas epp. Pel. Augustine, Contra duas epistolas Pelagianorum
C. luI. Augustine, Contra lulianum
C. luI. op. impf. Augustine, Contra secundum luliani responsio-
nem opus imperfectum
Coli. Cassian; Collationes (Conferences)
Conf. Augustine, Confessiones
Comm. in Ezech. Jerome, Commentarii in Hiezechielem
De bapt. parv. Augustine, De baptismo parvulorum
Copyright © 1992. Catholic University of America Press. All rights reserved.

De corr. et gr. Augustine, De correptione et gratia

Dedom. or. Cyprian, De dominica oratione
De dono pers. Augustine, De dono perseverantiae
De Gen. ad litt. Augustine, De Genesi ad litteram
De gest. Pel. Augustine, De gestis Pelagii
De grato Chr. Augustine, De gratia Christi
De grato et lib. arb. Augustine, De gratia et libero arbitrio
De haer. Augustine, De haeresibus
De lib. arb. Augustine, De libero arbitrio
De mor. ecc!. Augustine, De moribus ecclesiae catholicae
De nat. etgr. Augustine, De natura et gratia
De ord. Augustine, De ordine
De pecc. mer. Augustine, De peccatorum meritis et remissione
De pecc. or. Augustine, De peccato originali
De perf. iust. hom. Augustine, De perfectione iustitiae hominis
De praed. sanet. Augustine, De praedestinatione sanctorum
De prine. Origen, De principiis

xi

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 Xli ABBREVIATIONS

De sp. et litt. Augustine, De spiritu et littera

De Trin. Augustine, De Trinitate
Dial. c. Pel. Jerome, Dialogus contra Pelagianos
Ep., Epp. Epistola, Epistolae (Letters)
Exp. ev. sec. Luc. Ambrose, Expositio evangelii secundum Lucam
In Ier. Jerome, In Hieremiam
Nat. Hist. Pliny, Naturalis Historia
Propp. ex Ep. ad Rom. Augustine, Expositio quarundam propositionum
ex Epistola ad Romanos
Retr. Augustine, Retractationes

Other Abbreviations
ACW Ancient Christian Writers. New York/Mahwah, NJ: Pau-
list, 1946- .
ANF A Select Library of the Ante-Nicene Fathers of the Chris-
tian Church. New York, 1885-87. Grand Rapids: Eerd-
mans, Reprint 1969.
AS Augustinian Studies. Villanova, PA.
BA Bibliotheque augustinienne. Oeuvres de saint Augustin.
Paris: Desclee de Brouwer, 1936- .
BAC Biblioteca de Autores Cristianos. Madrid, 1946-
CCSL Corpus Christianorum Series Latina. Turnhout: Brepols,
1954- .
Copyright © 1992. Catholic University of America Press. All rights reserved.

CSEL Corpus Scriptorum Ecclesiasticorum Latinorum. Vienna,

1866- .
DB McKenzie,John L., S.J. Dictionary of the Bible. New York:
Macmillan, 1965.
DTC Dictionnaire de theologie catholique. Paris, 1930-50.
FOTC The Fathers of the Church. Washington, DC: The Catho-
lic University of America Press, 1947-
Gk Greek
Hb Hebrew
JRS ] oumal of Roman Studies
JTS ] oumal of Theological Studies
LCC The Library of Christian Classics. Philadelphia: Westmin-
ster, 1953-66.
LXX Septuagint
NAB The New American Bible
NDT Komonchak, Joseph A., Mary Collins, and Dermot A.
Lane, eds. The New Dictionary of Theology. Wilmington, DE:
Michael Glazier, 1987.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ABBREVIATIONS Xlll

NJBC Brown, Raymond E., S.S., Joseph A. Fitzmyer, S.]., and

Roland E. Murphy, O.Carm., eds. The New Jerome Biblical
Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990.
NPNF A Select Library of the Nicene and Post-Nicene Fathers of
the Christian Church. New York and Buffalo, 1886-1900.
Reprint 1956.
PC Migne, ].-P., ed. Patrologiae Cursus Completus: Series Graeca.
Paris, 1857-66.
PL Migne, ].-P., ed. Patrologiae Cursus Completus: Series Latina.
Paris, 1844-65.
PLS Hamman, Adalbertus, ed. Patrologiae Cursus Completus: Se-
ries Latina, Supplementum. Paris, 1958-60.
REAug Revue des etudes augustiniennes. Paris.
RSV Revised Standard Version
ST St. Thomas Aquinas, Summa Theologiae
TD Rahner, Karl, and Herbert Vorgrimler. Theological Diction-
ary. New York: Herder and Herder, 1965.
Vg Vulgate
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Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 SELECT BIBLIOGRAPHY

This bibliography includes all sources cited in the introductions to

the works contained in this volume. It includes most works cited in
the notes to the translations, except some cited on specialized issues.
Citations in the introductions and notes are in abbreviated form.
Translations are cited only if consulted; for texts and translations of
the works translated in this volume, see the conclusions of the intro-
ductions to those works.
Patristic Sources: Texts and Translations
Ambrose. De fuga saeculi. CSEL 32.2.
- - - . Expositio evangelii secundum Lucam. CSEL 32.4.
Augustine. Ad Orosium contra Priscillianistas et Origenistas. PL 42.
- - - . Ad Simplicianum de diversis quaestionibus. CCSL, 44. To Simpli-
cian-On Various Questions [Book I only]. Tr. John H. S. Burleigh.
LCC6.
- - - . Confessiones. BA 13-14. Confessions. Tr. Albert C. Outler. LCC
Copyright © 1992. Catholic University of America Press. All rights reserved.

7·
- - - . Contra duas epistolas Pelagianorum. CSEL 60. Against Two Letters
of the Pelagians. Tr. Robert E. Wallis. NPNF 5.
- - - . Contra Iulianum. PL 44.
- - - . Contra secundum responsionem Iuliani opus imperfectum. PL 45.
- - - . De correptione et gratia. PL 44. On Rebuke and Grace. Tr. Robert
E. Wallis. NPNF 5.
- - - . De Genesi ad litteram. CSEL 28. The Literal Meaning of Genesis.
Tr.John Hammond Taylor, S.]. ACW 41-42.
- - - . De gratia Christi et de peccato originali. CSEL 42. On the Grace of
Christ and Original Sin. Tr. Peter Holmes. NPNF 5.
- - - . De gratia et libero arbitrio. PL 44. On Grace and Free Will. Tr.
Robert P. Russell, O.S.A. FOTC 59.
- - - . De haeresibus. PL 42.
- - - . De libero arbitrio. CSEL 74. The Free Choice of the Will. Tr. Robert
P. Russell, O.S.A. FOTC 59.
- - - . De moribus ecclesiae catholicae. PL 32.
- - - . De ordine. CSEL 63. Divine Providence and the Problem of Evil.
Tr. Robert P. Russell, O.S.A. FOTC 5.
- - - . De peccatorum meritis et remissione et de baptismo parvulorum.

xv

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 XVI SELECT BIBLIOGRAPHY
CSEL 60. On the Merits and Remission of Sins, and on the Baptism of
Infants. Tr. Peter Holmes. NPNF 5.
- - - . De perfectione iustitiae hominis. CSEL 42. On Man's Perfection in
Righteousness. Tr. Peter Holmes. NPNF 5.
- - . De spiritu et littera. CSEL 60. The Spirit and the Letter. Tr. John
Burnaby. LCC 8.
- - . De Trinitate. CCSL 5D-50A. On the Trinity. Tr. Arthur West
Haddan. NPNF 3.
- - . Enchiridion. CCSL 46. Enchiridion. Tr. Albert C. Outler. LCC
7
--.Epistolae. CSEL 34, 44, 57, 58, 88. The Letters of Saint Augustine.
Tr. Sister Wilfrid Parsons. FOTC 12, 18,20,30,32. Tr. Robert B.
Eno, S.S. FOTC 81.
- - - . Expositio quarundam propositionum ex epistola ad Romanos. PL 35.
- - - . Quaestionum in Heptateuchum. CSEL 28.
- - - . Retractationes. CSEL 36. The Retractations. Tr. Sister Mary Inez
Bogan, R.S.M. FOTC 60.
Concilia Africae A. 345-A. 525. CCSL 149.
Cyprian. Ad Quirinum (Testimoniorum libri III). CSEL 3.1.
- - - . De dominica oratione. CSEL 3.1.
- - - . De mortalitate. CSEL 3.1.
Hilary of Poitiers. Commentarius in evangelium Matthaei. CSEL 65.
- - - . Tractatus super Psalmos. CSEL 22.
Jerome. Adversus Iovinianum. PL 23.
- - - . Commentarii in Hiezechielem. CCSL 75.
- - - . Commentariorum in Matheum libri IV. CCSL 77.
Copyright © 1992. Catholic University of America Press. All rights reserved.

- - - . Dialogus contraPelagianos. PL 23. The Dialogue against thePelagi-

ans. Tr.John N. Hritzu. FOTC 53.
- - . Epistolae. CSEL 54-56.
- - . In Hieremiam. CCSL 74.
John Cassian. Collationes. CSEL 13. The Conferences of]ohn Cassian. Tr.
Edgar C. S. Gibson. NPNF second series, 11.
Lactantius. Divinae institutiones. CSEL 19.
Marius Mercator. Commonitorium super nomine Caelestii. PL 48.
- - - . Liber subnotationum in verba Iuliani. PL 48.
Orosius. Commonitorium de errore Priscillianistarum et Origenistarum. PL
31.
- - - . Historiarum adversum paganos libri VII. CSEL 5. The Seven Books
of History against the Pagans. Tr. Roy J. Deferrari. FOTC 50.
- - . Liber apologeticus. CSEL 5.
Pelagius. Expositiones XlII epistularum Pauli. Text: Alexander Souter,
Pelagius' Expositions of Thirteen Epistles of St Paul. Cambridge: Cam-
bridge University Press, 1922, 1926, 1931.
Prosper of Aquitaine. Chronicon. PL 51.
- - - . De gratia et libero arbitro contra collatorem (Contra collatorem). PL

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 SELECT BIBLIOGRAPHY XVIl

51. On Grace and Free Will against Cassian the Lecturer. Tr. P. De Let-
ter. ACW 32.
- - - . Epistola ad Rufinum. PL 51. Letter to Rufinus. Tr. P. De Letter.
ACW32.
- - - . Pro Augustino responsiones ad excerpta Genuensium. PL 51. Answer
to the Extracts of the Genoese. Tr. P. De Letter. ACW 32.
Zosimus. Epistolae. PL 20.
Modern Sources
Amann, E. "Semi-Pelagiens," DTC 14· 1795-1850.
Anglin, W. S. Free Will and the Christian Faith. Oxford, 1990.
Bohlin, Torgny. Die Theologie des Pelagius und ihre Genesis. Uppsala:
A.-B. Lundequistska, 1957.
Bonner, Gerald. Augustine and Modern Research on Pelagianism. The
Saint Augustine Lecture 1970 ("Augustine and Pelagianism in the
Light of Modern Research"). Villanova, PA: Villanova University
Press, 1972.
- - - . "Les origines africaines de la doctrine augustinienne sur la
chute et Ie peche originel." Augustinus (Madrid) 12 (1967) 97-116.
Reprinted with original pagination in Bonner, God's Decree and
Man's Destiny. London: Variorum Reprints, 1987.
- - - . StAugustineofHippo: Life and Controversies. Philadelphia: West-
minster, 1963.
Brown, Peter. Augustine of Hippo. Berkeley: University of California
Press, 1967.
- - - . "The Patrons of Pelagius." Religion and Society in the Age of St
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine. London: Faber and Faber, 1972. Pp. 208-26.

- - - . "Pelagius and his Supporters." Religion and Society in the Age of
StAugustine. Pp. 183-207.
Burns, J. Patout. "Confessing the Glory of God." In The Linguistic Turn
and Contemporary Theology. Ed. George Kilcourse. Pp. 133-43. The
Catholic Theological Society of America, 1987.
--,- . The Development ofAugustine's Doctrine of Operative Grace. Paris:
Etudes Augustiniennes, 1980.
- - - . "The Interpretation of Romans in the Pelagian Controversy."
AS 10 (1979) 43-54.
Chadwick, Owen. "Euladius of Aries." JTS 46 (1945) 200-05·
---.John Cassian. 2d ed. Cambridge: Cambridge University Press,
1968.
Chene, Jean, and Jacques Pintard. A ux moines d'Adrumete et de Provence.
BA 24. Paris: Desdee de Brouwer, 1962. (Contains text, translation,
and notes to De grato et lib. arb., De corr. et gr., De praed. sanet., De dono
pers., and Epp. 214-216A, 225-226.)
Collinge, William J. "Christian Community and Christian Under-
standing: Developments in Augustine's Thought." In Raising the

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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Torch of Good News: Catholic Authority and Dialogue with the World. Ed.
Bernard P. Prusak. Pp. 25-40. The Annual Publication of the Col-
lege Theology Society, Volume 32 (1986). Lanham, MD: The Uni-
versity Press of America, 1988.
Courcelle, Pierre. Les Confessions de Saint Augustin dans la tradition lit-
liraire. Paris: Etudes Augustiniennes, 1963.
Duval, Yves-Marie. "Pelage est-ille censeur inconnu de l'Adversus 10-
vinianum a Rome en 393 ou Du 'Portrait-Robot' de l'heretique chez
S. Jerome." Revue d'histoire ecclesiastique 75 (1980) 525-57.
- - . La date du De Natura de Pelage. REAug 36 (1990) 257-83.
Evans, Robert F. Four Letters of Pelagius. New York: Seabury, 1968.
- - -.. "Pelagius, Fastidius, and the Pseudo-Augustinian De vita
christiana." JTS, n.s. 13 (1962) 72-98.
- - - . Pelagius: Inquiries and Reappraisals. New York: Seabury, 1968.
- - - . "Pelagius' Veracity at the Synod of Diospolis." In Studies in
Medieval Culture. Ed.John R. Sommerfeldt. Pp. 21-30. Kalamazoo:
Western Michigan University, 1964.
Ferguson, John. Pelagius: A Historical and Theological Study. Cam-
bridge: W. Heffer and Sons, 1956.
Griffe, Elie. La Gaule chretienne a l'epoque romaine. Volume 2, L'eglise des
Gaules au Ve siecle. Rev. ed. Paris: Letouzey et Ane, 1966.
Haight, Roger, S.J. The Experience and Language of Grace. New York:
Paulist, 1979.
Hanson, R. P. C. Saint Patrick: His Origins and Career. New York: Ox-
ford University Press, 1968.
Jungmann, Joseph A., S.]. The Mass of the Roman Rite: Its Origins and
Copyright © 1992. Catholic University of America Press. All rights reserved.

Development. Tr. Francis A. Brunner, C.SS.R. 2 volumes. New York:

Benziger Brothers, 195 1, 1955.
Kelly,]. N. D. Jerome: His Life, Writings, and·Coritroversies. New York:
Harper and Row, 1975.
Kondoleon, Theodore]. "Augustine and the Problem of Divine Fore-
knowledge and Free Will." AS 18 (1987) 165-87.
Lesousky, Sister Mary Alphonsine, O.S.U. The De dono persev-
erantiae of Saint Augustine. The Catholic University of America Pa-
tristic Studies 91. Washington, D.C.: The Catholic University of
America Press, 1956.
Morris,]. R. "Pelagian Literature." JTS, n.s. 16 (1965) 26-60.
Myres, J. N. L. "Pelagius and the End of Roman Rule in Britain." JRS
50 (1960) 21-36. .
Pagels, Elaine H. Adam, Eve, and the Serpent. New York: Random
House, 1988.
Pelikan,Jaroslav. "An Augustinian Dilemma: Augustine's Doctrine of
Grace versus Augustine's Doctrine of the Church?" AS 18 (1987) 1-
29·
- - - . The Christian Tradition: A History of the Development of Doctrine.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 SELECT BIBLIOGRAPHY XIX

Volume. I, The Emergence of the Catholic Tradition (100-600). Chi-

cago: University of Chicago Press, 1971. Volume 4, Reformation of
Church and Dogma (1300-1700). Chicago: University of Chicago
Press, 1983.
Plinval, Georges de. Pelage: ses ecrits, sa vie et sa reforme. Lausanne:
Payot, 1943.
- - - and Jeanne de La Tullaye. La Crise Pelagienne I. BA 21. Paris:
Desclee de Brouwer, 1966. (Contains texts, with introduction, trans-
lation, and notes, of De Nat. etgr., Degest. Pel., and two other works.)
Quasten, Johannes. Patrology. Volume 2, The Ante-Nicene Literature
after Irenaeus. Westminster, MD: The Newman Press, 1953. Volume
3, The Golden Age of Greek Patristic Literature from the Council ofNicaea
to the Council ofChalcedon. Westminster, MD: Newman Press, 1960.
Volume 4, The Golden Age of Latin Patristic Literature from the Council
of Nicaea to the Council of Chalcedon. Ed. by Angelo di Berardino. Tr.
by Placid Solari. Westminster, MD: Christian Classics, 1986. (Quas-
ten contributed only an introduction to this volume, which was writ-
ten by eight authors. The section on Augustine is by Agostino Trape
[pp. 342-462]; that on Pelagius is by Vittorino Grossi [pp. 465-
486].)
Rees, B. R. Pelagius: A Reluctant Heretic. Woodbridge, Suffolk: The
Boydell Press, 1988.
Sage, Athanase. "Voluntas praeparatur a Deo." REAug 10 (1964) 1-20.
TeSelle, Eugene. Augustine the Theologian. New York: Herder and
Herder, 1970.
- - - . "Rufinus the Syrian, Caelestius, Pelagius: Explorations in the
Copyright © 1992. Catholic University of America Press. All rights reserved.

Pre-History of the Pelagian Controversy." AS 3 (1972) 61-95.

Valero, Juan B. Las bas~s antropologicas de Pelagio en su tratado de las
Expositiones. Madrid: Universidad Pontificia Comillas de Madrid,
1980.
Van der Meer, F. Augustine the Bishop: Religion and Society at the Dawn
of the Middle Ages. Tr. Brian Battershaw and G. R. Lamb. New York:
Harper Torchbooks, 1965.
Wermelinger, Otto. Rom und Pelagius: Die theologische Position der rom-
ischen Bischofe im pelagianischen Streit in den Jiihren 4 [ [-432. Piipste
und Papsttum, volume 7. Stuttgart: Anton Hiersemann, 1975.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION

On Nature and Grace (De natura et gratia) represents, in Au-

gustine'S own account, a turning point in his attitude toward
Pelagius. Writing, together with Alypius, to Paulinus of Nola
in 417, he speaks of Pelagius as follows:
The love we have for him now is different from the love we had for
him formerly; then we loved him as one who seemed to be of the true
faith, whereas we now love him in order that, by the mercy of God, he
may be set free from those antagonistic views which he is said to hold
against the grace of God. It was not easy to believe this about him,
when the rumor began to be circulated some time ago-for rumor is
usually a liar-but what brought it home to us and made us believe it
was a certain book of his which aims to set forth theories intended to
destroy and remove from faithful hearts any belief in the grace of God
bestowed on the human race through the one Mediator of God and
men, Christ Jesus.'
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(2) This book was theDenatura(OnNature) ofPelagius. Ithad

been sent to him by Timasius and James, whom he describes as
"young men of very good birth, well-versed in the liberal arb,"
who, at the urging of Pelagius, "gave up their worldly prospects
... and devoted themselves to the service of God.,,2
(3) To see Pelagius as a figure who could inspire such young
men as Timasius and James to an ascetic life is a more promis-
ing starting point for understanding him than is his image, de-

1.Ep. 186.1, tr. Sr. Wilfrid Parsons, FOTe 30.

2.Ep. 179.2. Augustine also speaks of Timasius and James, in more or less
the same terms, in Ep. 177.6 and De gest. Pel. 23.47. The article by Yves-Marie
Duval, "La date du De Natura de Pelage," REAug 36 (1990) 257-83, came to
my attention only as the volume was in galleys. This article presents a strong
case for a date of ca. 406 for De natura, rather than the conventional date of 414
accepted here, and also challenges some positions assumed on related issues in
this volume. In light of this article, I have made slight revisions in the text and
notes, but I have not been able to give it the full consideration it merits.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 4 ON NATURE AND GRACE

veloped in later polemics, as a heresiarch. For "Pelagianism,"

as it comes later to be called, is first and foremost not a doctrine
about grace and human nature but an ascetic and reforming
movement, whose aim was to call Christians back to a life of
gospel perfection. This introduction will trace the origin of the
Pelagian movement and the controversy surrounding it up to
414, the commonly accepted date of the De natura. The subse-
quent course of the Pelagian controversy, as it relates to the
later works included in this volume, will be traced in the Intro-
ductions to those works.

Pelagius
(4) "Perhaps most of the controversial issues exercising the
Western Church in the latter two decades of the fourth and the
first two decades of the fifth centuries were related to one large
question: the nature of Christian perfection.,,3 It was an issue
which preoccupied Augustine in his earliest years as a Chris-
tian, as seen in the intellectual program set out in his Cassicia-
cum dialogues,4 and which, although in a different form each
time, stood at the center of his three great controversies-with
the Manichaeans, the Donatists, and the Pelagians. 5
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(5) The issue became prominent against the background of

the Christian empire in the late fourth century. The political
and moral corruption of the state, the scandalous behavior of
Christian clergy, and the half-Christian, half-pagan practices
of many ordinary Christians are well documented in Christian
writers of the period. To be a Christian was no longer a heroic
act of social defiance but in many cases a consequence of con-
formity or desire for advancement. 6 "The conventional 'good
man' of pagan Rome had become the conventional 'good
Christian' .,,7 In an attempt to recover an earlier ideal of "heroic
spirituality" in such a climate, many Christians undertook mo-
3. Evans, Pelagius, 28-29. 4. See De ord. 2.8.25-9.26.
5. Some of the developments in Augustine's thought on this question are
traced in Collinge, "Christian Community and Christian Understanding."
6. On the condition of the Church, see Ferguson, Pelagius, 18-22.
7· Brown, Augustine of Hippo, 346.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 5

nastic life, either in solitude in desert areas or in urban commu-

nities, such as those Augustine describes in De moribus ecclesiae
catholicae. 8
(6) Ascetic ideals were by no means confined to the monaster-
ies, but were also influential in such circles as the Christian Ro-
man aristocracy, exemplified by the devout women Melania the
younger, Demetrias the virgin, and her grandmother Proba.
Late fourth century Rome was "a world where cultivated Chris-
tian laymen exercised more influence than at any time pre-
viously."g There were monastic communities at Rome lO , and a
flourishing party of Manichaeans, II but these Christians were
determined to remain firmly orthodox, and felt bound to re-
tain something of their position in the social and political
world. 12 In this environment, Jerome flourished briefly as a
"guru,,13 in the 380s, and into this environment, some time in
the 380s or 390s, came Pelagius.
(7) "Pelagius remains, after all our seeking, a somewhat shad-
owy figure."14 He was, in all likelihood, from Britain, 15 and was
probably born in the early 350s. Was he a monk? "This appar-
ently simple and insignificant question has sharply divided
scholars."16 Augustine, inDe gest. Pel., refers to him as a "monk"
and quotes the synod of Diospolis as doing the same; 17 likewise,
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Marius Mercator calls him a "monk."18 Jerome, in his Letter 50,

to Domnio, dated 393-94, attacks a certain "monk," who had
criticized his treatise, Adversus Jovinianum, and many, though

8. De mor. eeei. 33.70-73. 9. Brown, Augustine of Hippo, 341.

10. De mor. eeel. 33.70. 11. Conf. 5.10.18.
12. On the social background of early Pelagian ism, see Brown, "Pelagius
and his Supporters," and "The Patrons of Pelagius." The argument put for-
ward by]. H. Myres ("Pelagius and the End of Roman Rule in Britain") and].
R. Morris ("Pelagian Literature"), that Pelagianism is to be understood not only
as a religious movement but also as a social movement (reflecting especially the
situation of Roman Britain) protesting against the oppressive conditions of the
late Empire, has not in general found favor among scholars. See Rees, Pelagius,
111-14·
13. Rees, Pelagius, 19.
14. Bonner, Augustine and Pelagianism, 31.
15. Many contemporary sources speak of him as a Briton; these are mar-
shalled in Ferguson, Peiagius, 39-40.
16. Hanson, Saint Patrick, 144. 17. De gest. Pel. 14.36, 19.43.
18. Liber subnotationum in verba Iuliani, praef., 2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 6 ON NATURE AND GRACE

not all, modern authorities have identified this figure with Pela-
gius. 19 On the other hand, De lege divina, generally regarded as
an authentic work of Pelagius,20 seems to disclaim the title: "I
want you to be a Christian, not to be called a monk, and to pos-
sess the virtue of your proper praise rather than an alien name,
which is vainly attached by the Latins to those living in society,
although by the Greeks it is legitimately applied to those living
in solitude.,, 21 Pelagius was not in holy orders; both Zosimus
and Orosius refer to him as a layman (laicus).22 We may reason-
ably follow Hanson's judgment: "It seems entirely probable
that, while Pelagius joined no monastic community, he did
adopt a monastic or ascetic kind of regimen in his own life, at
a time when in the West the distinction between this kind of
individual, unorganized monasticism and fully developed coe-
nobitic monasticism had not yet become fully defined."23 De-
spite some aspersions in the later polemics of Jerome and Oro-
sius, Pelagius' character seems to have been beyond reproach.
He was a friend of Paulinus of Nola, and Augustine speaks of
his "great reputation,,,24 elsewhere calling him "so worthy a
man and so good a Christian.,,25 Even here in De nat. et gr., he
prefers to see Pelagius' errors as the result of an excess of zeal
(Ll).
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(8) Pelagius' zeal was directed in the service of Christian as-

ceticism, and especially in defense of the idea that Christian
perfection was possible-indeed, it was for this that human na-
ture was created-if only sufficient effort were made. While
Pelagianism has at times been presented as a sort of humanism,
in contrast to the position of Augustine, it is important to recog-
nize the movement's "icy puritanism," to use a term from Peter

19. Thus de Plinval, Pelage, 50-55: Evans, Pelagius, 31-37: Rees, Pelagius,
4-5: arguing against this identification is Y.-M. Duval, "Pelage est-ille censeur
inconnu de I'Adversus Iovinianum a Rome en 393?"
20. See the list in Quasten, Patrology 4, 469-70.
21. PL 30. I 15: Ego te Christianum esse volo, non monachum dici, et virtutem
propriae laudis possidere magis quam nomen alienum, quod frustra a Latinis in turba
commorantibus imponitur cum a Graecis solitarie viventibus legitime deputetur.
22. Zosimus. Ep. 3.3 (PL 20. 657): Orosius, Apol. 4· 5 (CSEL 5· 607, 609).
23. Hanson, Saint Patrick, 145. 24. De gest Pel. 22.46.
25. De pecc. mer. 3.3.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 7

Brown. 26 Thus, De gest. Pel. quotes Pelagius: "On the day of

judgment no mercy will be shown to the wicked and the sinners,
but they will be consumed in the eternal fires.'.27 Pelagius must
be understood as primarily a moralist, a religious teacher call-
ing for a reform of Christians' lives according to a more de-
manding standard than that which he perceived to be preva-
lent, and not as a speculative theologian. Nevertheless, his
moral teaching drew on (and perhaps also issued into) a distinc-
tive and fairly well articulated theological anthropology.
(9) The attempt to reconstruct Pelagius' theology faces sev-
eral obstacles at the outset. One is that, while we possess a fair
amount of the writings of Pelagius and his sympathizers, it was
their enemies who first attempted a theological synthesis of
their ideas. Pelagianism as an -ism, Peter Brown reminds us,
came into existence in the mind of Augustine. 28 A second is that
this synthesis drew on the writings of a number of different
figures. Pelagius' personal reputation, as well as his writings,
put him at the head of what could legitimately seem a move-
ment, and the word Pelagiani begins to be used in 415 by Je-
rome, followed not long after by Augustine. But the ideas of
the main figures in this movement, such men as Rufinus the
Syrian, Caelestius, the Sicilian Anonymous, and Julian of Ecla-
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num, as well as of Pelagius himself, while they clearly belong to

a "family" and overlap to a great degree, do not in all respects
coincide. 29 In the work of disentangling the authentic teaching
of Pelagius from that of his associates and followers, as well as
from implications perceived in it by his enemies but not drawn
out by Pelagius, Robert F. Evans has taken the lead, and his
account will in the main be followed here. 30
(10) Pelagius always wished to be orthodox, "to think in and
with the Catholic Church.,,31 As such, his writings contain po-
lemical references to a variety of recognized heresies. How-
ever, he primarily opposed Manichaeism. Manichaeism was
strong in Rome in the late fourth century, as noted above, and

26. Quoted in Bonner, Augustine and Pelagianism, 14.

27· De gest. Pel. 3.9. 28. Brown, Augustine of Hippo, 345.
29. Rees, Pelagius, 89. 30. Evans, Pelagius, 90-121.
31. Evans, Pelagius, 92.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 8 ON NATURE AND GRACE

in Pelagius' view, as in the view Augustine came to take, its doc-

trine of the two wills gave humans an excuse for wrongdoing,
implanting in us a "necessity" of sinning. Against this position,
Pelagius insists always and everywhere on human responsibil-
• C • 32
tty lor our own SIns.
(11) For Pelagius, the dignity of humans resides in our free-
dom. This power of free choice is ours by nature, but in creat-
ing us with it, God set us apart from the necessity which governs
the rest of created nature. By the use of reason, we are able to
discern the law of nature within, "which directs man reliably to
action in conformity to his own nature, which in turn is action
in conformity to the will of God.,,33 In our freedom, we retain
the power to choose to obey this law or to disobey it. This
unique status affords us the "possibility of not sinning," which
is the main subject of De nat. et gr. It is not our own doing, but
implanted in our nature by God, and as such it is "grace.,,34
(12) Pelagius does not confine the use of the term "grace" to
this capacity of our nature, but also uses it in reference to the
law of Moses and, especially, to the work of Christ. In both of
these it is a question not of God's creation of our nature but of
God's actions to restore our nature. Why, and in what sense, is
that nature in need of restoration? The cause of the damage is,
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of course, sin, but Pelagius opposes any idea of an original sin

transmitted through procreation. Such a doctrine would come
too close to the Manichaean notion of a necessary component
of sin in our nature, and would, in addition, seem to imply an
adherence of sin in the body, not the soul, since Pelagius rejects
any traducianist conception of the origin of the soul. Moreover,
it is not possible, in his view, to hold someone guilty of a sin that
is not his own action. Instead, the damage done by Adam's sin
was that it established a model for human disobedience to God,
so that subsequent sin is in imitation of Adam. This imitation,
compounded over time, builds up a nearly inescapable "habit"
or custom of sinning. 35 Although there were some sinless men
between Adam and Moses, 36 by and large humans became
32. Bonner, StAugustine, 317. 33· Evans, Pelagius, 93·
34· De nat. et gr. 45·53 and 51.59· 35. Evans, Pelagius, 100-01.
36. De nat. et gr. 36.42.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 9

oblivious of the law of their own nature. God therefore gave the
law of Moses as a "file": "By constant application of its abrasive
injunctions the rust of ignorance was to be done away and
man's newly polished nature was to stand out again in its pris-
tine brilliance.,,37
(13) But in time not even the law was able to free people from
their habit of sinning. Once again, although some people were
able to live sinless lives during the "time of the law", in most,
the capacity of not sinning, which is inextricable from human
nature, was untapped. It became, in most people, "a resource
which their present condition places beyond their grasp.,,38
(14) It is this condition which is overcome by the "grace of
Christ." The work of Christ, for Pelagius, is threefold. First, his
sacrificial death on our behalf releases us from the condemna-
tion that we have incurred on the basis of sins already commit-
ted. Second and third, Christ undoes the effects of the long-
ingrained habit of sin in two ways: by his teaching, revealing
what the law of God is, and by his example, showing and inspir-
ing Christians to live by it.
(15) Evans thus summarizes the meaning of "grace" for Pela-
gius under five headings: (1) that original endowment with ra-
tional will by which men have the capacity to be without sin; (2)
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the law of Moses; (3) the forgiveness of sins in virtue of the

redemptive death of Christ; (4) the example of Christ; (5) the
teaching of Christ, conceived both as "law" and more generally
as teaching concerning the things proper to man's nature and
salvation. 39 "Pelagius," he concludes, "has no doctrine of grace
other than this."
(16) Baptism, then, is the sacrament whereby the Christian,
by an act of faith, appropriates the forgiveness from past sins
that is made available by Christ's death. Pelagius insists on the
importance of the consent of the believer's will; for grace to
impose itself without that consent would violate the nature of
the will.40 Despite this, Pelagius upholds the importance of in-
fant baptism,41 in seeming disregard of the fact that he has de-
37. Evans, Pelagius, 99· 38. Evans, Pelagius, 10 3.
39. Evans, Pelagius, III. 40. Evans, Pelagius, 114.
41. See, inter alia, the text preserved at Augustine, De pecc. or. 19.21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 10 ON NATURE AND GRACE

prived it of any intelligible rationale. Thereafter, "The whole

of Christian life ... is one in which Christians avail themselves
of the grace of teaching and example; always exercising that
freedom of choice which has been made effectual by grace,
they obey the precepts of the gospel and so merit the rewards
of the final kingdom of heaven.,,42

Augustine and the Pelagian Controversy: Early Stages

(17) In his extant writing, Pelagius' theology is best worked
out in a series of commentaries on the Pauline letters,43 written,
according to de Plinval, around 397-98. At the same time,
another author was rethinking his theological anthropology
by means of an intensive rereading of Paul. This was Augus-
tine, as priest and newly ordained bishop at Hippo. In his earli-
est writings as a Christian, he was concerned to emphasize hu-
man free will, to stress human responsibility for sin, against
Manichaean claims of an alien sinful substance within. Influ-
enced by neo-Platonic writings, he proposed an ascent of soul
through study and disciplined life, whereby one could in this
life attain a contemplative state of continual inward tranquil-
lity. But now his thought was taking on a different cast. There
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were several converging reasons for this: a disappointment

with his own failure to make spiritual progress (eloquently cap-
tured in Peter Brown's chapter, "The Lost Future,,44); a need,
as an ecclesiastic, to come to terms with the character of the
Christians who filled his church on Sundays, a far different
group from the contemplative communities at Cassiciacum
and Thagaste when he was a new convert; a reading of Ambro-
siaster's commentaries on Paul and Tyconius' Book of Rules. 45
(18) Writing in 397 to Simplicianus, Bishop of Milan, who as
priest had played an influential role in Augustine's conversion,
about the interpretation of the Epistle to the Romans, Au-

42. Evans, Felagius, 119. 43. For text, see Souter.

44. Brown, Augustine of Hippo, 146-57.
45. TeSelle, A ugustine the Theologian, 156-182. On Ambrosiaster, see note to
De nat. et gr. 5.5 below.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 11

gustine arrives at a statement of the theory of grace and human

free will which he carries with him, only slightly modified, into
the Pelagian controversy. Salvation is only possible through
faith. And this faith is grace, given gratis, not in view of past
good works or foreseen future ones. Without this grace, we
lack the strength to do the good that we recognize we ought to
do. "Unless the mercy of God in calling precedes, no one can
even believe, and so begin to be justified and to receive power
to do good works. So grace comes before all merits.,,46 Why
then are some given this gift and others not? All human beings
are in fact deserving of punishment due to the sin of Adam, all
are a "mass of sin.,,47 By an act of mercy, however, God chooses
to save some from this mass, to make them "vessels of honor"
(Rom 9.21). To these, God gives a calling that is exactly suited
to their circumstances and dispositions. This is the idea of the
"congruous call", the vocatio congrua. The response of those
given such a call is free, because it proceeds from the uncoerced
human will, but foreknown by God to be positive. "He calls the
man on whom he has mercy in the way he knows will suit him,
so that he will not refuse the call.,,48
(19) This theory of grace and freedom plays an important
role in the Confessions, begun around the time of the writing of
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the responses to Simplicianus. The theme of the "congruous

call" in particular can be seen not only in Augustine's descrip-
tion of his own calling, but also in his vignettes of the lives of
Alypius and Monica. 49 And it was the Confessions that provoked
the first recorded clash between Pelagius and Augustine.
(20) Reflecting on his own inability to avoid sin, even after
years as a Christian, Augustine commits himself to God's
mercy: Da quod iubes et iube quod vis, "Give what you command,
and command what you will. ,,50 Pelagius, hearing these words
46. Ad Simpl. 1.2.7, tr. John Burnaby, LCC, 6. 391.
47. Ad Simpl. 1.2.18. On the use of the term massa, see note to De nat. et gr.
5.5 below.
48. Ad Simpl. 1.2.13. See TeSelle, Augustine the Theologian, 177-81; Burns,
The Development of Augustine's Doctrine of Operative Grace, 37-44.
49. Burns, The Development of Augustine's Doctrine of Operative Grace, 45-50.
50. Con[ 10.29.40, 10·31.45, 10.37.60.

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 12 ON NATURE AND GRACE

quoted at Rome by a bishop,51 perhaps around 405, "was not

able to bear them" and attacked them "with considerable
emotion. ,,52
(21) Perhaps the controversy would have remained a private
affair among theologians if the Goths under Alaric did not be-
gin to threaten Rome, culminating in its sack on August 24,
410. But the ensuing turmoil produced an exodus of promi-
nent Romans. One of these was Pelagius, who in 409 left Italy
for Sicily, accompanied by a disciple, Caelestius, who had been
trained as a lawyer. In 410, they landed at Hippo, but Au-
gustine was out of town. They shortly went on to Carthage,
where Augustine saw Pelagius several times at the Conference
of 41153 but did not speak with him. Pelagius soon went on to
Palestine, but Caelestius remained in Carthage, "full of evan-
gelical zeal and freed from [Pelagius'] moderating inftuence.,,54
It appears also that Caelestius was impressed, in a way in which
Pelagius was not, by the arguments of Rufinus the Syrian
against the transmission of original sin. 55 He made some impact
upon Christian circles at Carthage56 and in time sought ordina-
tion,57 but was accused of heresy by Paulinus of Milan, the biog-
rapher of St. Ambrose. At a synod in the late autumn of 411,
he was accused of teaching six propositions: (1) That Adam was
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created mortal, and whether he had sinned or not, he would

have been going to die. (2) That the sin of Adam injured only
himself and not the human race. (3) That infants at the time of

51. Courcelle, Les Confessions dans la tradition litteraire, 580, argues that this
bishop was Paulinus of Nola. Duval, "La date du De Natura" 283, favors Evodius
ofUzalis.
52. De dono pers. 20.53.
53. Convoked by Count Marcellinus on behalf of the Emperor. to settle the
controversy between the Catholics and the Donatists. The source for this story
is De gest. Pel. 22.46.
54. Ferguson. Pelagius. 50.
55. On Rufinus the Syrian. see Bonner. Augustine and Pelagianism. 19-29.
and Eugene TeSelle. "Rufinus the Syrian." This Rufinus arrived at Rome in
399 and wrote a Liber de fide not long afterward. Marius Mercator accused him
of being the founder of Pelagian ism. His attack on the idea of the transmission
of original sin arose in the context of his opposition to traducianism as a theory
of the origin of the soul. He is not to be confused with Rufinus of Aquileia.
translator of Origen and opponent of Jerome.
56. De gest. Pel. 35.62. 57. Augustine. Ep. 157.3.22.

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 INTRODUCTION 13

birth are in the same condition in which Adam was before his
transgression. (4) That the race of man as a whole does not die
through the death or transgression of Adam, nor does the race
of man as a whole rise again through the resurrection of Christ.
(5) That the Law leads people to the kingdom of heaven in the
same way as does the Gospel. (6) That even before the coming
of Christ there were men without sin. 58 Caelestius did not ab-
jure these propositions, but rather, citing the authority of
Rufinus the Syrian, held that these were permissible theologi-
cal opinions. The synod did not agree, and excommunicated
him.
(22) Thus it was on the issue of original sin and infant bap-
tism that the Pelagian movement first encountered ecclesiasti-
cal difficulty. This was a question of little importance to Pela-
gius, and, in fact, the first of the propositions charged against
Caelestius contradicts the opinion of Pelagius-and indeed
also that of Rufinus the Syrian. 59 It is also worth noting, against
those who would see the theology of original sin as Augustine's
personal brainchild,60 that, although Augustine was not pres-
ent at this synod, a basically "Augustinian" view of original sin
was put forward on behalf of the North African Church by
Aurelius, Bishop of Carthage, and also espoused by Paulinus,
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from the Church of Milan. 61

58. These six charges are listed in two sources: Marius Mercator, Commonito-
rium super nomine Caelestii, and, in a different order, Augustine, De gest. Pel.
11.23, recounting how these charges were brought against Pelagius at the
Synod of Diospolis. Part of the official record of the synod at Carthage can be
found in Augustine, De pecc. or. 2.3-4.3, from which it can be inferred that
neither Mercator nor De gest. Pel. preserves the charges verbatim and that Mer-
cator preserves the original order. The two versions are compared in Wermel-
inger, Rom und Pelagius, II. In translating, I have followed the wording in De
pecc. or. for charges 2 and 3, and the wording in Mercator for the other charges,
except at the end of number 6, where (Wermelinger says under Jerome's in-
fluence) Mercator introduces the term impeccabiles. A comparison with the
translation of De gest. Pel. below will show how close Augustine's wording is to
Mercator's: the differences often are not reflected in the English at all.
. 59. Bonner, Augustine and Pelagianism, 29·
60. This seems to be the view of Pagels in Adam, Eve, and the Serpent.
61. Bonner, "Les origines africaines de la doctrine augustinienne sur la
chute et Ie peche originel," !OI: "II est clair que la doctrine enoncee par Aure-
lius de Carthage au commencement me me de la controverse peIagienne est,
en effet, la doctrine dite augustinienne du peche originel, et que la me me doc-

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 14 ON NATURE AND GRACE

(23) Not long afterward, Augustine began opposing the

views of Caelestius in "sermons and conversations,,,62 and, in
response to a letter from Count Marcellinus, in 412 he pro-
duced what he came to regard as the first of his anti-Pelagian
writings, De peccatorum meritis et remissione et de baptismo parvu-
lorum. The first two books of this work do not mention Pelagius,
but in a letter appended as a third book, he notes, "Within the
last few days, I have read some writings by Pelagius-a holy
man, as I am told, who has made no small progress in the Chris-
tian life-containing some very brief notes on the epistles of
the Apostle Paul,,,63 and therein he found several arguments
against the doctrine of original sin. He proceeds in this letter
to refute them, noting that Pelagius does not put them forward
as his own. Marcellinus observed in reply that he was troubled
by Augustine's assertion that a human being could live without
sin, with the help of God's grace, although only Christ had actu-
ally done so. Responding in turn, Augustine wrote the treatise,
De spiritu et littera, arguing that no one could achieve perfection
through obedience to the Law of God by means of free will
alone. "The letter kills" in that the Law gives awareness of God's
commandments but not the strength to carry them out; "the
Spirit gives life" by writing the Law on the heart and lifting
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up the will to God. Although some teachings of Pelagius are

probably criticized in this work, Augustine does not mention
him directly. In 413, Augustine wrote to Pelagius, speaking of
him in flattering terms-a letter which, when Pelagius pro-
duced it in his defense at Diospolis, Augustine had to scramble
to explain away.64 Also in 413, at the request of Aurelius, Au-
gustine preached a sermon at Carthage, drawing on the au-

trine est maintenue par Paulin de Milan." This whole article provides excellent
background to the Augustinian theory of original sin in general and to the
synod of 411 in particular.
62. Retractationes 2.59.1. The Retractationes (for the title of which I propose
the translation, Reconsiderations) will be cited in this volume according to the
numbering system used in the edition by Pius Knoll in CSEL 36. This number-
ing is also used in the translation by Sister Mary Inez Bogan in FOTC 60.
63. De pecc. mer. 3.1.1.
64. Ep. 146; see De gest. Pel. 26.51-29.53.

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 INTRODUCTION 15

thority of Cyprian in defense of the baptism of infants in order

to free them from the effects of Adam's sin. 55 Finally, in 414,
Augustine replied to a letter from a certain Hilary,66 writing
from Sicily and asking for a response to certain theses being
taught by some Christians at Syracuse:
That a man can be without sin and easily keep the commandments of
God, if he wishes; that an infant who dies unbaptized cannot justly
perish, since it is born without sin; that a rich man who remains in his
riches cannot enter the kingdom of God, unless he has sold all his
possessions, nor does it benefit him at all if perhaps he has fulfilled the
commandments by means of his wealth; that one ought not to swear
oaths at all; and concerning the Church, which is, as it is written, "with-
out spot or wrinkle,,,67 whether that is [as some of them say1this one,
in which we now gather, or that, for which we hope. 68

The first, fourth, and fifth of these propositions are taught by

Pelagius; the third goes well beyond anything he is known to
have said, but was asserted by the author of the Pelagian trea-
tise, De divitiis, whom Bonner has labeled the Sicilian Anon-
ymous. 69
(24) So, before the arrival of the De natura in 415, Augustine
was already well enmeshed in the Pelagian controversy, but as
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yet he had not attacked Pelagius by name, treating him person-

ally with respect and treating his arguments with circumspec-
tion. Even De nat. et gr. does not mention Pelagius' name (al-
though it is introduced for the sake of clarity into our
translation). But, as Augustine states in the passage quoted at
the beginning of this introduction, it was the reading of De na-
tura, to which he responds here, which fully alerted him to the
dangers of the heresy of Pelagius. What was it about De natura
65. Sermo 294; see De gest. Pel. 11.25.
66. Not the Hilary who is later one of the addressees of De praed sanet. and
De dono peTS.
67. Eph 5.27.
68. Among Augustine'S letters, Ep. 156; Augustine'S lengthy reply is Ep.
157. Versions of the first three charges were brought up against Pelagius, with
specific mention of Augustine'S name, at the Synod of Diospolis. See De gest.
Pel. 11.24.
69. Bonner, Augustine and Pelagianism, 6, 39.

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 16 ON NATURE AND GRACE

which hardened Augustine's stance? Evans says bluntly, "In the

work On Nature there appears to be no doctrine to which Au-
gustine seriously objects which was not also present in Pelagius'
commentary on Paul.,,70 Perhaps Augustine became more sen-
sitive to the overall thrust of Pelagius' teachings by seeing them
expressed in fairly succinct form. Or perhaps, as Evans argues,
what Augustine reacts to is the way in which Pelagius musters
quotations from various Catholic authorities in apparent sup-
port of the orthodoxy of his teaching-in particular, Pelagius'
use of a quotation from an early work of Augustine himselCl
At any, rate, with this work the lines of the conflict are firmly
drawn. Before considering exactly what those lines were, how-
ever, we need to trace the progress ofPelagius between his de-
parture from Carthage and the writing of De natura.

Pelagius in Palestine
(25) Pelagius had sailed from Carthage to Palestine, where
he was welcomed among "the amazing group of Latin emigres
settled in Jerusalem," whose penchant for contention "threat-
ened to turn the Holy Places into a theological bear-garden.'>72
Here Pelagius found favor with Bishop John ofJerusalem and,
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perhaps not without connection, aroused the enmity (or re-

aroused it, if the identification with Pelagius of the "monk" crit-
icized in the Letter to Domnio can be sustained) of the cantan-
kerous Jerome, who had resided in the Holy Land since 386.
Perhaps the controversy flared when both Jerome and Pelagius
were asked to write letters of advice to the virgin Demetrias.
It appears that Pelagius was reviving some old charges made
against Jerome in earlier controversies over Jovinian and Ori-
gen. 73 In any event, Ctesiphon, probably a wealthy, lay sup-
porter of Pelagius,74 wrote to Jerome in a conciliatory manner

70. Evans, Pelagius, 82.

71. De nat. et gr. 67.80 considers Pelagius' use of a portion of De lib. arb.
3. 1 8.5°.
72. Brown, Augustine of Hippo, 356.
73. On the conflict between Jerome and Pelagius, see Evans, Pelagius, 6-25.
74· Kelly,Jerome, 3 1 4.

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 INTRODUCTION 17

on Pelagius' behalf, whereupon Jerome responded in a lengthy

polemic, Ep. 133, followed not long afterward by the Dialogue
against the Pelagians. 75
(26) Jerome was not particularly interested in the contro-
versy over infant baptism. What exercised him was Pelagius'
teaching on the possibility of living without sin, which he re-
garded as a revival of the Stoic doctrine of apatheia, freedom
from passion or disturbance, a notion which he had criticized
previously in Origen and Evagrius of Pontus. This he saw as,
in a sense, equating the human being with God, ascribing to
the human being a possibility of attaining a perfection which is
possessed only by God. 76 He also charged Pelagius with teach-
ing the Stoic doctrine of the equality of all sins, in that Pelagius
held that all God's commandments were equally binding on
Chris tians. 77
(27) Pelagius' response to these charges is found in two
works, both preserved chiefly in fragments quoted by Augus-
tine: De libero arbitrio (ca. 417), which Augustine rebuts in De
gratia Christi (418), and De natura. The former work was explic c
itly in the form of a dialogue with Jerome, while the latter, says
Evans, bears some marks of having been written in dialogue
form. 78 In these works, Pelagius shows that he has recognized
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that the fundamental issue between them is Jerome's claim that

"Sin is an inescapable, unavoidable aspect of corporeal exis-
tence in this life. It is for this reason that Pelagius' two treatises
are so largely taken up with issues related to the doctrine of
creation and to the capacity for sinless ness defined in terms of
man's created nature.,,79 The grace of Christ, so important for
Augustine, receives relatively little attention in these works, be-
cause it is not the issue in the conflict with Jerome.
75. For Ep. 133, see CSEL 56.241-60. For the Dial. c. Pel., see PL 23· 495-
590 and the translation by John N. Hritzu, FOTC 57. 230-378.
76. Ep. 133.8, 10. Augustine explicitly dissociates himself from this view of
Jerome's in De nat. et gr. 33.37.
77. Evans, Pelagius, 23·
78. Evans, Pe/agius, 24, cites the passages quoted in De nat. et gr. 7.8 and
54.63. In contrast to Evans' view, see Duval, "La date duDe Natura". On De libro
arbitrio, see below, p. 99.
79. Evans, Pelagius, 25·

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 18 ON NATURE AND GRACE

Synopsis
(28) 1.1-7.7 form an introduction. Augustine ascribes Pela-
gius' errors to an excessive zeal against those who blame human
nature, not free will, for sin. He quotes Pelagius to the effect
that human nature, apart from faith in Christ, has the power
to obey God's law (2.2). To this he opposes a short summary of
his own theology of sin and grace: that the nature which we
inherit from Adam is gravely impaired, such that we cannot do
good without the grace of faith, received in baptism (3.3-5.5).
(29) In 7.8-18.20 Pelagius distinguishes the possibility ofliv-
ing free from sin, which is what he wants to talk about, from
the actuality of a sinless life. Blame, he says, attaches to sins only
if they could have been avoided, only if the agent could have
done otherwise (7.8). Augustine counters that an unbaptized
infant lacks even the ability to do otherwise, yet is condemned
nonetheless (8.9). He contends that, if anyone can be justified
apart from faith in Christ, then the cross is pointless. Pelagius
argues that, if his opponent contends that a sinless life is possi-
ble only through grace, then the central point is conceded: a
sinless life is possible (10.11). But what Pelagius calls "grace"
appears, according to Augustine, to be simply the created
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power of human nature (11.12). The discussion proceeds into

various passages of Scripture which appear to affirm, or to
deny, that a sinless life is possible; particular attention is paid
to James 3.8: "But the tongue no man can tame."
(30) From 19.21 to 34.39 the central questions concern the
nature of sin and its effects upon human nature. This section
is loosely structured, whether because of a loose structure in
Pelagius' book or because of Augustine's selectivity in respond-
ing to it. Pelagius wants to dispute the claim that sin has
changed and weakened our nature. His first line of argument
is that sin, not being a substance, cannot exercise causal force
on human nature (19.21). Augustine's reply is governed by the
image of sickness, which, though not a substance, certainly
harms the body. Corresponding to this, Augustine frequently
invokes the image of Christ the Physician (e.g., 23.25). He in-
sists on the distinction between the power of human nature as

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 INTRODUCTION 19

created and that of human nature as damaged by sin (e.g.,

21.23,34.39). Pelagius objects to the idea that the punishment
of sin could be more sin (22.24). Augustine, relying on Romans
1, defends the appropriateness of a punishment which consists
in the withdrawal of the "light of truth" whereby sin could have
been avoided and faults Pelagius for ignoring the grace of
Christ, whereby it can be avoided still (23.25). Pelagius seems
willing to call on grace only for the forgiveness of past sins,
not for help against the possibility of future sins (26.29, as also
18.20). Pelagius attacks the idea that sin is necessary in order
to prevent further sin (27.30). Augustine replies that the point
is not that sin directly prevents sin, but that it furnishes the
occasion for humans to realize that that power in which they
might be tempted to take pride is not their own but God's
(28.32). Pride is uniquely harmful, he notes, because it tends to
overtake us in our good deeds.
(31) In 35.40-40.47 the discussion now turns to the question
of whether the Bible contains examples of people without sin.
Pelagius offers a long list, including the Virgin Mary (36.42).
Augustine exempts Mary from consideration (36.42) and ar-
gues that the others were not without sin, citing Scripture pas-
sages to the effect that all have sinned.
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(32) In 41.48-51.59 Pelagius admits that the question of the

fact of human sinlessness is not as important as the question of
its possibility, and Augustine counters that even this is not the
real issue. The issue is the ground of this possibility: our nature,
or the grace of Christ (42.49, 44.51). Again, Pelagius objects
to the charge that he denies God's grace (44.52), but again he
situates that grace in God's creation of human nature, with its
"inseparable" (50.58) possibility of not sinning-something
which depends on God, not on us (48.56). Again, Augustine
insists that the question is about the powers of our nature as it
actually exists, corrupted by sin, lacking the power our nature
had in its integrity and needing to cry out to its Physician
(49·57)·
(33) In 52.60-59.69 Pelagius argues that the Pauline pas-
sages about the contrariety of the flesh to the spirit apply to the
unbaptized, not the baptized. Augustine notes that this under-

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 20 ON NATURE AND GRACE

mines the claim which Pelagius makes for the powers of human
nature, which the unbaptized possess equally with the baptized.
He then proceeds to examine relevant Pauline texts and show
that in them the Apostle is speaking of baptized Christians, who
still suffer from the infirmities of corrupted human nature and
who pray daily for the grace to overcome them (53.62).
(34) In 60.70-67.81 Pelagius advances texts from various
Catholic writers-Lactantius, Hilary, Ambrose,John Chrysos-
tom, Xystus the bishop of Rome (whom Pelagius mistakenly
identifies as the author of the Sentences of Sextus), Jerome, and
Augustine himself in his early work, De lib. arb.-to defend the
possibility of a sinless life. Augustine begins by insisting that
the question is not that of the possibility of sinlessness but of
its cause. None of the other writers, Augustine argues, can be
understood to disagree with the position that a sinless life is
possible, if at all, only through the grace of Christ, and his own
present position is perfectly compatible with that which is ex-
pressed in his earlier work.
(35) In 68.82-70.84 Pelagius concludes his book with an ex-
hortation to obedience to God's commandments as found in
the Scriptures. Augustine concurs with the exhortation, only
insisting that there must be added an exhortation to pray for
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the grace which alone makes such obedience possible.

Texts and Translations

(36) This translation is based on the critical text of C. F. U rba
and J. Zycha in CSEL 60 (Vienna, 1913) 233-299, as repro-
duced with slight emendations in BA 21: La Crise Pelagienne I,
edited by Georges de Plinval and Jeanne de La Tullaye (Paris,
1966). Places where BA differs from CSEL are indicated in
notes; the translation in almost all cases follows BA. The 1690
Benedictine edition is reprinted in PL 44· 247-90.
(37) In preparing this translation, we have consulted the
French translation by Jeanne de La Tullaye in the BA volume
and the earlier English translation by Peter Holmes originally
published at Edinburgh in 1872 and reprinted in NPNF 5 (N ew
York, 1887) 121-151. The NPNF volume mentions another

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 INTRODUCTION 21

English translation by Woods and Johnston (London, 1887).

There is a German translation (with text) by A. Maxsein in
Sankt A ugustinus-Der Lehrer der Gnade I (W iirzburg, 1971) and
a Spanish translation (with text) by V. Campagna in BAC 50
(Madrid, 1956) 820-941.

APPENDIX: RETRACTATIONES 2.68

On Nature and Grace, one book:

At that time there came into my hands a certain book of Pela-
gius, in which with as much argument as possible he defends
the nature of man against the grace of God, by which the
wicked man is justified and by which we are Christians. The
book in which I replied to him, defending grace not as opposed
to nature but as that through which nature is liberated and gov-
erned, I therefore called On Nature and Grace.
In that book [64.77], I defended certain words, which Pel a-
gius quoted as the words of Xystus the Roman bishop and mar-
tyr, as if they were in fact the words of that same Xystus, for
that is what I thought. But afterwards I read that they were the
words of Sextus the philosopher, not Xystus the Christian.
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This book begins as follows: "The book which you have

sent."

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 ON NATURE AND GRACE

Introduction
HE BOOK which you
have sent to me, dearly beloved sons
Timasius and James, 1 I have read through somewhat
rapidly-having set aside for a little while the books
which I was reading-but with considerable attention. I saw [in
this book] a man inflamed with a very ardent zeal against those
who, although they ought, when they sin, to censure the hu-
man will, try instead to accuse the nature of human beings and
thus to excuse themselves. He has flared up excessively against
this plague, which even writers of secular literature have
strongly reproved, exclaiming: "The human race wrongly
brings a complaint against its own nature.,,2 With all the
strength of his intellectual talents, your author also has piled
up support for precisely this judgment. I fear, nevertheless,
Copyright © 1992. Catholic University of America Press. All rights reserved.

that he will instead give support to those "who have a zeal for
God, but not according to knowledge; for they, not knowing
the justice of God, and seeking to establish their own, have not
submitted themselves to the justice of God.,,3 The Apostle
makes clear the meaning of "the justice of God" in this passage
by adding immediately, "For the end of the law is Christ, to
justice for everyone who believes.,,4 Therefore, whoever un-
derstands that the justiceS of God lies not in the precept of the
I. The book is the De natura of Pelagius. On Timasius and James Oacobus),
see the Introduction.
2. Sallust, Bellum Iugurthinum 1.1.
3. Rom 10.2-3· 4. Rom 10-4-
5. Iustitia translates the Pauline /)tKaW(riwT/. In translating iustitia and its
cognates into English, we have in general, in order to reflect similarities in
words used by Augustine, used 'Justice" and its cognates, as opposed to the
other common English translation, "righteousness." Neither alternative is
wholly satisfactory. It should be kept in mind that the 'Justice of God" is God's
saving power and will, while that of a human being is the condition of being

22

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 23

law, which incites fear, but in the help given by the grace of
Christ-and it is to this grace alone that the fear of the law, as
of a pedagogue,6Ieads-he understands why he is a Christian.
"For if justice is through the law, then Christ died in vain.,,7
However, if he did not die in vain, then only in him is the un-
godly man justified, and to him who "believes in him who justi-
fies the ungodly, his faith is attributed for his [CSEL 60.234]
justification."s "For all have sinned and are deprived of the
glory of God and are justified freely through his blood."g But
those who do not believe that they belong to the "all" who "have
sinned and are deprived of the glory of God," do not, of course,
haye any necessity to become Christians, for those who are
healthy do not need a physician, but rather those who are ill. 10
For this reason Christ came to call, not the just, but sinners. I I
2.(2) And thus the nature of the human race, born from the
flesh of the one transgressor, ought, if it could be sufficient to
itself to fulfill the law and to achieve justice, to be sure of its
reward, that is, of eternal life, even l2 if in some nation or in some
past time faith in the blood of Christ was not known to it. For God is not
unjust and would not deprive the just of their reward for justice, if the
mystery of Christ's nature as both human and divine, which was mani-
fest in the flesh, had not been proclaimed to them. For how could they
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believe what they had not heard? Or how could they hear without a
preacher? 13 For "Faith isfrom hearing," as Scripture says, "and hear-
ing by the word of Christ. But I say," says St. Paul, "Have they not
heard? Their sound has gone forth into all the earth, and their words
unto the ends of the whole world.' ,,14 However, before all this has begun
to be accomplished, before that preaching itselffinally reaches the ends
of the whole earth-for there still exist some people in remote places,
delivered from sin and given a new life in God's Spirit (McKenzie, DB, s.v.
"righteous").
6. Cf. Gal 3.24. 7. Gal 2.21.
8. Rom 4.5.
g. Rom 3.23-24. Gk and Vg read "grace" in place of "blood."
10. Matt g.12. II. Matt 9.13.
12. We follow the BA translation in taking the passage from "even if' to
"resurrection of Christ" to be a long quotation from Pelagius' De natura. See
the note by Georges de Plinval, BA 21. 600. [Ed. note: Writings of Pelagius
quoted by Augustine are set in italics.]
13. Cf. Rom 10.14. 14. Rom 10.17-18; cf. Ps 18.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 24 ON NATURE AND GRACE

although it is said that they are few in number, to whom the gospel has
not yet been preached-what should human nature do or what has it
done, either before when it had not yet heard that salvation was to come
to pass, or now if it has not learned that it was accomplished? What
should it do except fulfill God's will by believing in him who made
heaven and earth, and who created human nature itself (as it naturally
perceives) and by living rightly, even though it has not been tinged with
any faith in the passion and resurrection of Christ? If this could have
been done or can be done, I also say what the Apostle said about
the law: [235] "Christ died in vain.,,15 For if he declared this
regarding the law accepted by the one Jewish people, how
much more truly may it be said concerning the law of nature
which all mankind has received, "Ifjustice is derived from [hu-
man] nature, then Christ died in vain." But ifhe did not die in
vain, then human nature can in no way be justified and re-
deemed from the most righteous wrath of God, that is from
punishment, unless through faith and the sacrament of the
blood of Christ.
3.(3) In the beginning man's nature was created without any
fault and without any sin; however, this human nature in which
we are all born from Adam now requires a physician, because
it is not healthy.16 Indeed, all the good qualities which it has in
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its organization, life, senses, and understanding, it possesses

from the most high God, its creator and shaper. On the other
hand, the defect which darkens and weakens all those natural
goods, so that there is a need for illumination and healing, is
not derived from its blameless maker but from that original
sin that was committed through free will. Consequently, that
criminal nature draws upon itself the most righteous punish-
ment. For, if we are now a new creation in Christ,17 "we were,"
nevertheless, "children of wrath, even as the rest. But God, who
is rich in mercy, because of the great love with which he loved

15. Gal 2.21.

16. Gerald Bonner, St. Augustine of Hippo. 325. says of this and the following
chapter that they "virtually sum up Augustine's thought on the subject of Grace
and afford an admirable summary of his doctrine."
17. Cf. I Cor 5.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 25
us, even when we were dead through our offenses, has given
us life together with Christ, by whose grace you have been
saved."18
4.(4) This grace of Christ, then, without which neither chil-
dren nor adults can be saved, is given gratuitously and not for
our merits, and for this reason it is called "grace." "[They are]
justified," says the Apostle, "freely by his blood."19 Conse-
quently, those who are not liberated through grace, either be-
cause they have not yet been able to hear, or because [236] they
have not wished to obey, or also because, when on account of
their age they were not capable of hearing, they did not receive
the bath of regeneration, 20 which they could have received and
by means of which they would have been saved, are justly con-
demned. For they are not without sin, either that which they
contracted originally or that which they added through their
own misconduct. "For all have sinned," either in Adam or in
themselves, "and are deprived of the glory of God."21
5.(5) Consequently, the whole human mass 22 ought to be
punished, and if the deserved punishment of damnation were
rendered to all, beyond all doubt it would be justly rendered.
This is why those who are liberated from it by grace are not
called vessels of their own merits but "vessels of mercy.,,23 But
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18. Eph 2.3-5. 19· Rom 3.24.

20. Cf. Titus 3.5. 21. Rom 3.23.
22. Massa: 'mass', 'lump.' Here Augustine introduces what becomes his char-
acteristic term in the anti-Pelagian writings for human solidarity in sin, deriv-
ing from the sin of Adam. The term is drawn from Rom 9.2 I: "Has not the
potter power over the clay, of the same lump (massa), to make one a vessel unto
honor and another unto dishonor?" Augustine first made use of massa in this
sense as early as De diversis quaestionibus ad Simplicianum 1.2.19 (A.D. 397); in
the anti-Pelagian writings he often speaks of humankind as massa peccati, massa
perditionis, massa damnati, and similarly. In this use of massa, as in much else
concerning the development of his theology of grace and original sin, Au-
gustine is influenced by an unknown author who wrote commentaries on the
Pauline corpus at Rome in the late fourth century. For this writer, Erasmus
coined the name "Ambrosiaster," because his commentaries were transmitted
among the writings of Ambrose. Augustine, however, does not speak of these
commentaries as Ambrose's, but once cites them as the work of "Hilary" (C.
duas epp. Pel. 4-4-7).
23. Rom 9.23.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 26 ON NATURE AND GRACE

whose mercy was it but his who sent Jesus Christ into this world
to save sinners,24 whom he foreknew, predestined, called,justi-
fied, and glorified?25 Hence, who could be so advanced in fool-
ish insanity as not to render ineffable thanks to the mercy of
this God who liberates those whom he has wished, considering
that one could not in any way reproach the justice of God in
condemning all entirely?
6.(6) If we understand this according to Scripture, we are not
obliged to dispute against the grace of Christ nor to try to show
that human nature, in infancy, needs no physician because it is
sound and, in adults, can be sufficient, if it wishes, to obtain
justice for itself. These opinions indeed seem here to be ex-
pressed incisively, but in a "wisdom of speech,,,26 which makes
void the cross of Christ. "For this is not wisdom descending
from above.'>27 I do not wish to quote the words that follow,28
that we may not be thought to do injustice to our friends, whose
most strong and quick minds we wish to see run in a straight,
rather than a perverse, course.
7.(7) Therefore, however great is the zeal with which the au-
thor of this book which you have sent is inflamed against those
who base a defense plea for their sins on the [237] infirmity of
human nature, with equal and more ardent zeal must we be
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inflamed, so that the cross of Christ may not be made void. 29

But it is made void if it is said that one can arrive at justice and
eternal life in any way besides its sacrament. And that is what
is done in this book-I do not wish to say by someone who
knows what he is doing, so that I may not judge that he who
wrote it should not even be considered a Christian, but, as I
tend to believe, by someone who writes in ignorance, though
admittedly with great power. I only wish his powers were
sound, and not the sort which madmen are accustomed to
display.
24. Cf. 1 Tim 1.15.
25. Cf. Rom 8.29-30.
26. 1 Cor 1.17.
27· Jas 3. 1 5.
28. "But earthly, sensual, devilish."
29. Cf. 1 Cor 1.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 27

The Possibility of Living without Sin

(8) First of all Pelagius 30 makes this distinction: It is one thing
to ask whether something can be (which has to do only with its possibility)
and another to ask whether it is. No one doubts this distinction to
be true, for if something is, it follows that it could have been,
but it does not follow that what can be also is. For, given the fact
that the Lord raised Lazarus,3! it is evident that he was able to
do so. But since he did not, in fact, raise Judas, are we to say,
"He was not able to"? Certainly, he was able-but he was not
willing. For if he had been willing, he could have done this too
by the same power. For the Son gives life to whomever he
wills. 32 Observe, however, where he is going with this obvious
and evident distinction and what he endeavors to establish
from it. We are treating, he says, only of possibility, from which, un-
less something certain has been established, we would regard it as very
serious and out ofproper order to pass on to something else. He consid-
ers this idea from many different aspects and at great length,
so that no one would think that he was investigating anything
else than the possibility of not committing sin. The following is
one of the many arguments which Pelagius uses in treating this
subject: Once more I repeat: I say that it is possible for a man to be
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without sin. And what do you say? That it is impossible for a man to be
without sin? But I do not say, he adds, that there is a man without sin,
nor do you say that there is not a man without sin. We are disputing
about what is possible and impossible, not about what is and is not.
Next he notes that a number of the passages of Scripture which
are usually invoked against them do not bear upon the question
in dispute, namely, whether or [238] not a man can be without
sin: "For there is no man free from pollution,,,33 and, "There
is no man that does not sin,,,34 and, "There is no just man on
the earth,,,35 and, "There is no one that does good.,,36 These and
other similar texts, he says, apply to non-existence, not to impossibility.
30. As he explains inDe gest. Pel. 23.47 Augustine does not mention Pelagius
by name in De nat. etgr. For the sake of clarity, however, we have introduced it
into the translation.
3 I. Cf. John 11.43-44· 32. Cf. John 5.2 I.
33. Job 14·4 (LXX). 34. 1 Kgs 8.46.
35. Eccl 7.2 I. 36. Ps 13.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 28 ON NATURE AND GRACE

By examples of this kind it is shown how some men were at a given time,
not that they could not have been something else. For this reason they
are justly found to be guilty. For if they were as they were because they
could not have been otherwise, then they are free from blame.
8.(9) Notice what he has said. I, however, for my part, say that
an infant born where it was not possible for him to be rescued
through the baptism of Christ, having been overtaken by
death, was thereby in such a state-that is, of having departed
without the "bath of regeneration,,37-because he could not
have been otherwise. Therefore, our author would absolve him
and, contrary to the statement of the Lord,38 would open to
him the kingdom of heaven. But the Apostle does not absolve
him when he says, "By one man sin entered into this world, and
by sin, death, and so death passed upon all men, in whom all
have sinned.,,39 Justly, therefore, because of the condemnation
which runs through the whole mass of humanity, he is not ad-
mitted into the kingdom of heaven, even though he not only
was not a Christian but could not have been one.
9.(10) But they say, He is not damned, because "All have sinned
in Adam" is said, not because of sin contracted in the origin of one's
birth, but rather because of imitation of him. If, therefore, it may be
said that Adam is the author of all the sins which followed his
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own, since he was the first sinner among men, how then does it
happen that Abel is not placed at the head of the just, rather

37· Cf. Titus 3·5·

38. Cf.John 3.5: "Unless a man be born again, he cannot enter the kingdom
of God."
39. Rom 5.12. Augustine's text here reads: Per unum hominem peccatum in-
travit in mundum et per peccatum mors et ita in omnes homines pertransiit, in quo omnes
peccaverunt. This text provides the primary scriptural basis for Augustine's doc-
trine that all humankind, as a "mass" (the term from Rom 9.21, used above
in 5.5 and discussed in a note there, and used again here), s.. med in Adam.
Augustine, preceded by Ambrosiaster, understands in quo to refer to Adam,
"in whom all have sinned," but the Greek will not bear this sense; in quo omnes
peccaverunt renders ecf,' <p 7Tavr6<; Y/luxprov, "inasmuch as all sinned" (NAB). For
the interpretation of in quo as referring to Adam to be correct, the Greek would
have to read ev <p. (Vg renders in quo and Douai translates according to Au-
gustine'S interpretation.) See Bonner, St Augustine of Hippo, 372-74, and "Au-
gustine on Romans 5, 12," Studia Patristica 5.2 (1965) 242-47; Stanislas Lyon-
net, "Le peche originel et l'exegese de Rom. 5, 12-14," Recherches de Science
Religieuse 44 (1956) 63-84; NJBC 845-46.

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 ON NATURE AND GRACE 29

than Christ, because Abel was the first just man? But I do not
speak of an infant. Consider instead the case of a young man,
or of an old man, who died in a place where he could not have
heard the name of Christ. Could he, or could he not, have be-
come just by his own nature and [239] free will? If they say he
could have, then see what amounts to rendering the cross of
Christ void: 40 to contend that without it anyone can be justified
by the law of nature and the choice of his will. Let us also say
here: "Then Christ died in vain.,,41 For this is something which
everyone could do, even if Christ had not died. And if they
were unjust, it would be because they wished to be, and not
because they could not be just. If, however, one could not be
justified in any way without the grace of Christ, let Pelagius
absolve him, if he dares, in accordance with his statement that,
If he was as he was because he could not have been otherwise, then he
was free from blame.
10.( 11) But, as though another person were saying it, he ob-
jects and declares: [A sinless life] can indeed be, but through the
grace of God, you will say. Then, by way of a reply, he adds: I am
grateful for your indulgence, because you are now not only content not
to oppose or merely to assent to my proposition, which previously you
attacked, but actually do not shrink from supporting it. For to assert
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that something can indeed be, but through this or that, is this not the
same thing as not only to admit that it could be but also to show how
and in what sense it could be? For no one gives greater support to the
possibility of any thing than someone who even grants one of its quali-
ties, for the quality cannot exist apart from the thing. Then Pelagius
raises another objection to his position: But, you will say, you ap-
pear to deny here the grace of God, since you do not mention it. Then
he answers: Do I deny [grace], who in admitting the fact [of a sinless
life] also acknowledge that that through which it can be accomplished
is necessary? Or is it you, who in denying it undoubtedly also deny what-
ever may be the means to accomplish it? He has already forgotten
that he is replying to someone who does not deny the possibility
of a sinless life and whose objection he had just put forward in
these words: It can indeed be, but through the grace of God. [240]
40. Cf. 1 Cor 1.17. 41. Gal 2.21.

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 30 ON NATURE AND GRACE

How then does that person deny that possibility, defended with
great effort by his opponent, when he admits to that opponent,
"It can indeed be, but through the grace of God"? However, if
after having been dismissed as now acknowledging the impor-
tant thing, he still contends against those who deny that it is
possible for a man to be without sin-what is this to us? Let him
contend against whomever he pleases, so long as he admits,
which cannot be denied without the most villainous impiety,
that without the grace of God a man cannot be without sin.
Therefore he says, Whether they recognize this to be through grace,
or through help or through mercy or through whatever it is through
which a man can be without sin, everyone admits the thing itself.
11.(12) When I read these words, I confess to you, dear ones,
that I was suddenly filled with joy, because the author did not
deny the grace of God, through which alone a man can be justi-
fied. It is such a denial that I detest and dread above all else in
controversies of this sort. But in continuing to read further, I
began to be suspicious, at first because of some of the compari-
sons he presented. For he writes, Now if I were to say that a man
can dispute, a bird can fly, a rabbit can run, and I were not also to
mention the means by which these acts can be accomplished, namely, the
tongue, the wings, and the feet, then have I denied the conditions of
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these activities, when I have recognized the activities themselves? It

certainly seems as if he has mentioned things which are effec-
tive by nature, for these members, namely the tongue, the
wings, and the feet, have been created for natures of a particu-
lar kind. Nor has he proposed anything that we would want to
understand to be of grace, without which no human being is
justified, for there the question concerns the healing rather
than the formation of natures. From here on I began to read
with misgivings and soon discovered that my suspicions were
not unwarranted.
12.(13) Before I come to that, consider what he has said.
When he treated the question of the difference of sins and
raised as an objection to his position the allegation made by
some persons, that some sins are light by their frequency, their
constant occurrence making it difficult to avoid them all, he
denied that it was proper that they should be liable to correction even

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 31

as light offenses, if they cannot be entirely avoided. [241] Certainly,

he has not noticed those texts of the New Testament in which
we have learned that the purpose of the law in its accusation of
us is that, on account of transgressions, people take refuge in
the grace of the merciful Lord, like a pedagogue, keeping them
under custody unto that faith, which was to be later revealed,42
whence their transgressions might be forgiven and with the
help of the same grace might not be committed again. For the
way belongs to those who are making progress, although those
who have progressed well are called "perfect travellers." But
that is the supreme perfection, to which nothing can be added,
when the goal toward which they aim begins to be possessed.
13.(14) Now certainly the question that is proposed to him,43
Are you yourself without sin? is not in fact relevant to the inquiry
at hand. Yet when Pelagius says, It is owing rather to his own negli-
gence that he is not without sin, that is well pu t. But then he should
see fit to pray to the Lord that this perverse negligence not rule
over him-as one man prayed to the Lord when he said, "Di-
rect my ways according to thy word and let not iniquity have
dominion over me"44_so that, trusting in his diligence, as if it
were in strength of his own, he should not fail to arrive at true
justice, either here or in the next life, where beyond doubt we
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should hope and desire it will be complete.

14.(15) And the objection that some have raised to him,45 No-
where is it written, in so many words, that a man can be without sin,
Pelagius refutes easily, because it is not a question here of the precise
words in which any statement is made. Yet perhaps it is not without
reason that, although several times in Scripture it is found that
men are said to be without reproach, no one is found who is
said without sin except him alone of whom it is openly said,
"him, who knew no sin."46 [242] In the passage regarding holy
priests we read, "He was tempted in all things according to our
likeness, without sin,,,47 tempted, that is, in that flesh which,

42. Gal 3.23-24. 43. Reading ei with BA (CSEL: eis).

44. Ps 1 18.133 (Augustine's text reads itinera, 'ways', where V g reads gressus,
'steps').
45. See note 43. 46. 2 Cor 5.21.
47· Heb4·15·

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 32 ON NATURE AND GRACE

although it was not sinful flesh, possessed the likeness of sinful

flesh, which "likeness" it would not have possessed, were not all
other human flesh sinful flesh. Now, how we should under-
stand the statement, "Anyone who is born of God does not sin
and cannot sin, for his seed remains in him, ,,48 considering that
the Apostle John himself, as if he had not been born of God or
was addressing those who had not yet been born of God, clearly
has set forth, "If we say that we have no sin, we deceive our-
selves, and the truth is not in US,,,49 I have taken pains to explain
as best I could in the books on this subject which I wrote to
Marcellinus. 50 And as to those words, "He cannot sin," when
taken by Pelagius as if to say, "He ought not to sin," this asser-
tion does not seem to me to be blameworthy. For who could be
so foolish as to say that sin ought to be committed, when actu-
ally sin is sin precisely because it should not be committed?
15.( 16) To be sure, that which the Apostle James says, "But
the tongue no man can tame,,,51 does not appear to me to yield
the interpretation that Pelagius wants to put upon it: This is
stated as a reproach, as if one were to say, 'Is no man therefore capable
of controlling his tongue?' As though rebuking and saying, 'You can
tame the wild beasts, can you not tame your tongue?' As if it were easier
to tame the tongue than to tame wild beasts. I do not believe that is
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the meaning of this passage. For if the Apostle had wished for
this to be understood as referring to the ease of taming the
tongue, he would have gone on to make the comparison with
the wild animals. But he simply adds, "[The tongue is] an un-
quiet evil, full of deadly poison,,,52 a poison certainly more
harmful than that of beasts and serpents, for the one kills the
body, [243] but the other the soul: "For the mouth that lies, kills
the soul.,,53 Saint James did not put forward this statement, or
wish it to be put forward, in the sense that it would be easier to
tame the tongue than to tame wild beasts. Rather, he was intent
on showing what a great evil a man's tongue can be, so great
that it cannot be tamed by any man, though even beasts are

48. I John 3.9. 49. I John 1.8.

50. De pecc. mer. 2.7.9-8.10 (written ca. 412).
51.Jas 3.8. 52.Jas 3.8.
53. Wis 1.11.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 33

tamed by men. Nor did he say this in order that through negli-
gence we might tolerate in ourselves the tyranny of such an evil,
but in order that we might ask for the help of divine grace to
tame our tongue. For he does not say, "No one can tame the
tongue," but "no man," so that, when it is tamed, we may admit
that it was done by the mercy of God, the assistance of God, the
grace of God. Therefore, let the soul try to control the tongue,
and, while it tries, let it ask for assistance; and let the tongue
pray that it be controlled by the gift of him who said to his disci-
ples, "For it is not you that speak, but the Spirit of your Father
that speaks in yoU.,,54 So by this precept we are admonished to
make the attempt and, failing in our own strength, to pray for
the assistance of God.
16.(17) Accordingly, after emphasizing the evils of the
t(:mgue, saying among other things, "My brothers, these things
ought not so. to be,,,55 the Apostle at once, upon completing the
remarks which arose from this subject, counsels by what help
those things which he says ought not to happen would not hap-
pen: "Who is a wise man and endowed with knowledge among
you? Let him show, by a good way oflife, his work in the meek-
ness of wisdom. But if you have a bitter zeal and there be con-
tentions in your hearts, glory not, and be not liars against the
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truth. For this is not wisdom descending from above, but

earthly, sensual, devilish. For where envy and contention is,
there is inconstancy and every evil work. But the [244] wisdom
that is from above first indeed is chaste, then peaceable, mod-
est, easy to be persuaded, consenting to the good, full of mercy
and good fruits, without judging, without dissimulation.,,56
This is the wisdom that tames the tongue, descending from
above, not springing from a human heart. Would anyone dare
to take it away from the grace of God and with overweening
vanity place it in the power of man? Why therefore do we pray
to receive it, if it is from man that it is to be had? Or should one
object to this prayer in order not to detract from the freedom
of the will, which because of its natural ability is sufficient unto

54. Matt 10.20. 55·Jas 3. 10 .

56.Jas 3. 1 3- 1 7.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 34 ON NATURE AND GRACE

itself to carry out all the precepts ofjustice? If so, let him object
to the Apostle James himself, when in these words he admon-
ishes us: "If any of you is in need of wisdom, let him ask of God,
who gives to all abundantly and does not upbraid, and it shall
be given to him. But let him ask in faith, nothing wavering."s7
This is the faith toward which the commandments impel us, so
that what the law commands, faith accomplishes. For through
the tongue, which no man, but only the wisdom which descends
from above, can tame, "In many things we all offend."s8 And
the same apostle did not say this in any different sense than
that in which he states, "But the tongue no man can tame."
17.(18) Nor will anyone raise in objection to them, in support
of the impossibility of not sinning, that passage which says,
"The wisdom of the flesh is an enemy to God, for it is not subject
to the law of God, neither can it be. And they who are in the
flesh cannot please God.,,59 The Apostle refers to the wisdom
of the flesh, not the wisdom which comes from above, and [245]
clearly by "in the flesh" he is designating, not those who have
not yet left the body, but those who live according to the flesh.
But what I am waiting to hear from our author, if I could, is
whether those who live according to the spirit and who on this
account, even while still living here, are in some sense not living
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in the flesh, are living according to the spirit by the grace of

God or, on the contrary, are sufficient unto themselves because
of the power of their nature given at their creation and of their
own will. For the fulfillment of the law is nothing other than
charity,60 and "The charity of God is poured forth in our
hearts," not by ourselves, but "by the Holy Spirit who is given
to US.,,61
(19) Pelagius also treats of the sins of ignorance and declares,
A man should be vigilant not to be ignorant, and thus ignorance is
blameworthy,for it is through his negligence that a man is ignorant of
that which he should have known if he had applied diligence, while he
prefers to dispute all things rather than to pray and say, "Give

57· Jas 1.5-6. 58. Jas 3.2.

59. Rom 8.7-8. 60. Cf. Rom 12.10.
61. Rom 5.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 35

me understanding, and I will learn thy commandments."62 For

it is one thing not to have taken care to know (and even these
sins of negligence were apparently expiated by certain sacri-
fices of the law 63 ), but it is another thing to wish to understand
and fail, and to act contrary to the law because of not under-
standing what it intended to have been done. Accordingly, we
are exhorted to ask wisdom of God, "who gives to all abun-
dantly,,,64 at least to all who ask in such a way and to such an
extent as so great a gift ought to be sought.
18.(20) Pelagius declares, Nevertheless, sins which have been
committed must be divinely expiated, and because of them it is necessary
to address our prayers to the Lord, so that we may obtain a pardon
for them, because that which has been done, as even he admits,
cannot be undone by the power of nature, which he praises so highly,
and the will of man. Because of this necessity, therefore, it re-
mains the case that one must pray to be forgiven. Yet that a
man must obtain help in order not to sin, he has never said,
and I do not read it here. His silence here is truly astonishing,
considering that the Lord's prayer requires that we pray both
that we may be forgiven our debts and that we may not [246]
be brought into temptation,65 the first of these seeking that our
past offenses be forgiven, the second that future offenses be
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avoided. Indeed, this cannot be accomplished without the co-

operation of our will; nevertheless, our will alone is not
enough. Hence, the prayer which is offered up to the Lord for
this purpose is neither superfluous nor offensive. For what can
be more foolish than to pray to do what you already have it in
your power66 to do?

The Nature and Effects of Sin

19.(21) Now consider-which is most central to our sub-
ject-how Pelagius tries to present human nature as if it were
entirely without fault and how, against the clearest evidence of
God's Scriptures, he prefers that "wisdom of speech" by which
62. Ps 118.73. 63. Cf. Lev 4.2-3.
64·Jas 1.5· 65. Cf. Matt6.12-13·
66. Correcting CSEL: postestate to potestate.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 36 ON NATURE AND GRACE

the cross of Christ is made void. 67 But certainly it will not be

made void, rather this "wisdom" will be overturned. When we
have shown this, perhaps the mercy of God will intervene, so
that Pelagius may regret that he ever said these things. First, he
says, we must dispute the view which maintains that our nature has
been weakened and changed through sin. I think, therefore, that before
all else we must inquire what sin is. Is it some substance, or is it a name
wholly lacking substance, by which is expressed neither a thing, nor an
existence, nor some kind of body, but the action of doing something evil?
Then he adds, I believe it is the latter, and if it is, he says, how could
that which lacks substance have weakened or changed human nature?
Observe, I beseech you, how he endeavors in his ignorance to
distort the most salutary words of our health-giving Scrip-
tures: "I said, 0 Lord, be merciful to me; heal my soul, for I
have sinned against thee.,,68 But what is healed if nothing is
wounded, nothing injured, nothing weakened and corrupted?
But if there is something to be healed, whence came the injury?
You hear the Psalmist confessing-what need is there for dis-
cussion? "Heal my soul," he says. Ask him how the soul, which
he prays to be healed, became injured, and listen to what fol-
lows: "For I have sinned against thee." Let our author question
him, let him ask of him what he thinks ought to be asked and
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[247] say, "Oh you who cry, 'Heal my soul, for I have sinned
against thee,' tell me, what is sin? Is it some substance, or is it a
name lacking all substance, by which is expressed neither a
thing nor an existence nor some kind of body, but merely the
action of doing something evil?" The Psalmist replies, "It is just
as you say: sin is not some substance, but only the act of doing
something evil is expressed by this name." Then Pelagius ob-
jects, "Then why do you cry out, 'Heal my soul, for I have
sinned against thee'? How could that which lacks substance
have injured your soul?" Then would not his respondent, ex-
hausted by the anguish of his wound, briefly, so that he may
not be diverted from prayer by the discussion, answer, "Leave
me, I beg of you! Instead discuss the issue, if you can, with him
who said, 'They that are in health need not a physician, but they
67. Cf. 1 Cor 1. I 7. 68. Ps. 40.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 37

that are ill .... I am not come to call the just, but sinners,'69
where clearly he calls the just 'healthy,' while he calls sinners
'ill.' "
20.(22) Do you not perceive where this discussion is leading
and what outcome it is reaching toward? It is that it will be
thought to be said completely in vain, "And you will call his
name Jesus. For he shall save his people from their sins.,,70 For
how can he bring about salvation where there is no sickness?
For the sins from which the gospel says the people of Christ
have to be saved are not substances and hence, according to
our author, are not capable of injuring. 0 my brother, it is good
for you to remember that you are a Christian! Perhaps it would
be sufficient to believe these words, but, since you wish to con-
tinue the discussion, there is no reason not to do so, indeed it
may do some good, provided the strongest faith precede, and
we do not suppose that human nature cannot be corrupted by
sin, but rather, believing with the divine Scriptures that it is
corrupted by sin, we inquire how this could have come about.
Since we have already learned that sin is not a substance, let
us consider [248] (omitting other things) whether abstinence
from food is also not a substance. One indeed abstains from a
substance, since food is a substance. But to abstain from food
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is not a substance-yet nevertheless if we abstain entirely from

food, the substance of our body languishes and is so impaired
by frailty of health, so exhausted of strength, and so weakened
and broken with weariness, that even if it were able in some way
to continue to live, it would barely be capable of being restored
to the use of that food, by abstaining from which it became
corrupted. Likewise, sin is not a substance, but God is a sub-
stance, the supreme substance, the only true nourishment of
the rational creature. Listen to how the Psalmist expresses what
it is to withdraw from him by disobedience and to be unable
through weakness even to receive that in which one truly ought
to rejoice: "My heart is withered and beaten like grass, because
I forgot to eat my bread.'.7I

69. Matt 9.12-13. 70. Matt 1.21.

71. Ps 101.5·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 38 ON NATURE AND GRACE

21.(23) But observe how Pelagius with superficially plausible

arguments continues to oppose the truth of Holy Scripture.
The Lord Jesus, who is called Jesus because "He shall save his
people from their sins,,72-the Lord Jesus therefore declares,
"They that are in health need not a physician, but they that
are ill. ... For I am come not to call the just but sinners.,,73 In
accordance with this, the Apostle also says, "A faithful saying
and worthy of all acceptance, that Christ Jesus came into the
world to save sinners.,,74 However, Pelagius, contrary to this
"faithful saying and worthy of all acceptance," says, This sickness
should not have been contracted by sins, lest the punishment of sin
should come to this: that more sins are committed. So great a physician
is sought as a help even for infants, and yet Pelagius asks, What
do you seek? Those for whom you seek a physician are in good health.
And not even the first man was condemned to death for such a reason,
for he did not sin afterwards. It is as though he had heard some-
thing of his perfection in justice afterwards, aside from what
the Church commends: that Adam himself had been [249] lib-
erated by the mercy of Christ our Lord. His descendants also, he
says, not only are not weaker than he, but have actually fulfilled more
commandments, since he neglected to obey even the one. He who saves
his people from their sins 75 sees these descendants to be born
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in such a state (in which Adam certainly was not created) that
they not only are not capable of obeying precepts of which they
are altogether unaware, but are scarcely capable of taking the
breast when they are hungry, yet nevertheless, he wishes to
save by his grace even these, in the bosom of Mother Church.
But men oppose him and, as if they had a deeper insight into
the creature than does God, who made it, declare, with a state-
ment that is not sound, that such infants are sound.
22.(24) Punishment, declares Pelagius, is the very matter of sin,
if the sinner is weakened to the point that he commits more sins. Pela-
gius does not consider how worthily the light of truth abandons
the transgressor of the law. When thus abandoned, a man be-
comes blinded and necessarily offends all the more. By falling

72. Matt 1.21. 73. Matt 9.12-13.

74. 1 Tim 1.15. 7S.l.e.,Jesus; cf. Matt 1.21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 39

he is injured and thus injured does not arise sufficiently to hear

the voice of the law, which admonishes him to ask for the grace
of the savior. Is not punishment to be theirs of whom the Apos-
tle says, "Because when they knew God, they have not glorified
him as God, or given thanks, but became vain in their thoughts,
and their foolish heart was darkened,,?76 Surely, that darken-
ing ofthe heart was already a penalty and punishment, and by
that penalty, that is by the blinding of the heart because of the
abandonment by the light of wisdom, they fell into more and
serious sins. "For professing themselves to be wise, they became
fools.,,77 This is a serious punishment, if anyone understands
it, and from that punishment see to where they have gone on:
"And they changed," says the Apostle, "the glory of the incor-
ruptible God into the likeness of the image of a corruptible
man, and of birds, and of four-footed beasts, and of creeping
things.'.7B All this they did because of the punishment of their
sin, by which [250] "their foolish heart was darkened.,,79 And
because of these things, since although they were punishments
they were nonetheless also themselves sins, the Apostle goes on
to say, "Wherefore God gave them up to the desires of their
heart, unto uncleanness."so Behold how much more severely
God condemned them, giving them up to the desires of their
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heart, unto uncleanness. Observe also what they do because of

this punishment: They "dishonor," says the Apostle, "their
own bodies among themselves."sl And that this is punishment
of iniquity, as well as being itself iniquity, the Apostle sets forth
very clearly in his statement: "Who changed the truth of God
into a lie, and worshipped and served the creature rather than
the creator, who is blessed forever. Amen. For this cause God
delivered them up to shameful affections."s2 Behold how often
God inflicts punishment, and how from such punishment more
numerous and severe sins arise: "For their women have
changed their natural relations into relations which are against
nature. And in like manner the men also, leaving their natural

76. Rom 1.21. 77. Rom 1.22.

78. Rom 1.23. 79. Rom 1.21.
80. Rom 1.24. 81. Rom 1.24.
82. Rom 1.25-26.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 40 ON NATURE AND GRACE

relations with women, have burned in their lusts one towards

another, men with men, bringing about degradation.,,83 And
in order to show that these sins were also the punishment for
other sins, he also adds, "and receiving in themselves the rec-
ompense which was due to their error.,,84 Observe how often
God punishes and the very punishment engenders and gives
rise to other sins. Consider further: "And as they cared not
to have God in their knowledge, God delivered them up to a
reprobate [251] mind, to do those things which are not proper,
being filled with all iniquity, with deviousness, malice, avarice,
full of envy, murder, contention, deceit, malignity, whisperers,
detractors, hateful to God, contumelious, proud, haughty, in-
ventors of evil things, disobedient to parents, foolish, dissolute,
without affection, without mercy.,,85 And now let this man
come along and say, "Sin should not have been punished in
such a way that the sinner, through his punishment, should
commit more sins."
23.(25) Perhaps Pelagius may reply that God does not com-
pel men to do these evil deeds, but only that he abandons those
who deserve being abandoned. This is most true if this is what
he says. For, as I have already said, what can those who have
been deprived of the light of justice and thereby plunged into
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darkness produce except all thQse works of darkness which I

have noted, until it is said to them, and they obey the command,
"Rise, you that sleep, and arise from the dead, and Christ shall
enlighten yoU,,?86 The truth declares that they are dead, as in
the passage, "Let the dead bury their dead.,,87 The truth de-
clares dead those whom our author says cannot have been
wounded nor corrupted by sin, because, as he has apparently
discovered, sin is not a substance! No one has said that man was
so made that he could indeed move from justice to sin, and yet
could not return from sin to justice; however, to descend into
sin, that free will, through which man corrupted himself, was
sufficient, whereas to return to justice he needed a physician,
since he was sick, he needed a giver of life, since he was dead.
83· Rom 1.26-27. 84. Rom 1.27.
85. Rom 1.28-31. Augustine's text differs somewhat from Vg.
86. Eph 5.14. 87. Matt 8.22.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 41

Concerning this grace, Pelagius says nothing at all, as if the sin-

ner could cure himself through his own free will, since by this
alone he corrupted himself. We do not [252] say to him that
the death of the body contributes to sin, because it is only its
punishment (for no one sins through the death of his body);
rather it is the death of the soul-when it is abandoned by its
life, which is its God-which contributes to sin. Thus aban-
doned, it necessarily accomplishes only dead works, until
through the grace of Christ it is brought back to life. Far be it
from us to say that hunger and thirst and other bodily troubles
produce the necessity of sin. When tested by such troubles, the
life of the just shines out more vividly, and in surmounting such
troubles, it achieves a greater glory-but assisted by the grace
of God, assisted by the spirit of God, assisted by the mercy of
God, not exalting itself through a proud will, but earning forti-
tude through humble confession. For it has learned to say to
God, "For you are my patience.,,88 Regarding this grace, this
aid, this mercy, without which we cannot live properly, Pelagius
for some reason has absolutely nothing to say. Indeed, on the
contrary, defending nature as if it were sufficient to itself, pro-
vided only that the will be present, for the attainment of righ-
teousness, he quite openly opposes the grace of Christ, by
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which we are justified. Why, on the other hand, once the guilt
of sin is absolved through grace, for the exercise of faith, the
death of the body remains, although it has come from sin, I
have already explained to the best of my ability in those books
which I wrote to Marcellinus of blessed memory.89
24.(26) Regarding the statement of Pelagius that the Lord,
though he was without sin, was able to die-his birth also was the
work of his mercy and not the requirement of his nature. He
died by virtue; of this same power, and this is the price which he
paid to deliver us from death. And this their argument at-
tempts to nullify, for they defend human nature in such a way
as to say that free will might not need such ransom in order to
be delivered from the power of darkness and of him who has
the power of death unto the kingdom of Christ our Lord. And
88. Ps 70.5. 89. De pecc. mer. 2.3°.49-34.56.

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Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 42 ON NATURE AND GRACE

yet when the Lord approached his passion, he cried out, "For
the prince of this world comes, and in me he finds nothing,,90-
finds nothing indeed of sin, by which he who has the power of
death [253] might bring him under his rule, in order to destroy
him. "But," he added, "that all may know, that I do the will of
my Father, arise, let us go hence,,,91 that is, I die, not through
the necessity of sin, but through a will of obedience.
(27) Pelagius asserts, No evil is the cause of anything good, as
though punishment were a good since because of it many have
been reformed. Thus, there are evils which are beneficial, by
the wonderful mercy of God. For has he experienced anything
good, who said, "You turned your face from me, and I became
troubled,,?92 Certainly not. And yet this very trouble was in
some way a remedy for him against pride . For in the time of his
prosperity he had said, "I shall never be moved,,,93 and attrib-
uted to himself what he had received from the Lord. For what
did he have that he had not received?4 For this reason it be-
came necessary to reveal to him the source of what he had re-
ceived, so that what he had lost in his pride he might receive in
humility. Thus he says, " 'Lord, in your favor you gave strength
to my beauty:95 In that abundance of mine, I said to myself, 'I
shall never be moved,'96 but this abundance came to me from
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you and not from me. Then at last 'You turned your face from
me, and I became troubled: ,,97
25.(28) The proud mind 98 has no liking for this, but God is
great enough to persuade it of what he himself knows. For we
are more inclined to be thinking of what we will say in response
to those who argue against our errors than to acknowledge how
much better off we would be if we were free from error. There-
fore, we ought to answer such adversaries not by discussions
but by prayers for themselves and for ourselves as well. For we
do not say to them, what Pelagius opposed to himself, Sin was
necessary, so that there might be a cause for God's mercy. Would that
90. John 14·30. 91.John 14·31.
92. Ps 29.8. 93. Ps 29·7·
94· Cf. 1 Cor 4·7· 95· Ps 29.8.
96. Ps 29.7. 97. Ps 29.8.
98. Reading animus, with PL and BA; CSEL: amicus.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 43

there had never been misery to make such mercy necessary!

Rather, we say that the iniquity of sin is the greater the more
easily man, as yet unencumbered by any infirmity, might have
avoided sin. [254] A most just punishment has followed, so that
he received a recompense in himself corresponding to his sin,
namely, losing somehow the obedience of a body which had
been set under him, when it was obedience above all that he,
set under his Lord, had despised. 99 Therefore, if we are now
born with this same law of sin, which in our members fights
against the law of the mind,lOo we should neither murmur
against God, nor dispute this most evident fact, but should
rather, because of our punishment, seek and implore the
mercy of God.
26.(29) Observe very carefully how Pelagius says, No doubt
God applies his mercy to this function, if at some time it should become
necessary, because after sin man requires this kind of help, not because
God wished that there should be a cause for such a need. Do you not
see how he says that the mercy of God is necessary, not in order
that we should not sin, but because we have sinned? Then he
adds, In a similar manner, it is the duty of a physician to be ready to
heal a man who is now wounded; however, he ought not to wish that a
man who is sound should be wounded. If this comparison has appli-
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cation to the subject we are discussing, certainly it cannot be

that human nature is wounded by sin, since sin is not a sub-
stance! Thus, for example, just as he who is crippled by an in-
jury is treated so that, his past injury healed, his future steps
may be normal, in like fashion the heavenly physician heals our
ills, not only so that they no longer exist, but so that we may
ever after be able to walk upright, something which, even when
healthy, we could not really do except by his assistance. For a
human physician, when he has cured a man, in order that he
be sustained by bodily elements and nourishment, so that his
health be restored and persist through suitable aid, commends
him to God, who bestows such assistance on all who live in the
flesh, and whose are all those things which the physician has
applied during the course of treatment. For the physician does
99. See De civitate Dei 14.15-16. 100. Cf. Rom 7.23.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 44 ON NATURE AND GRACE

not cure anyone by means of things which he has himself cre-

ated, but out of the resources of him who has created all things
which are needed for both the healthy and the sick. But God
himself, when, through the "one mediator of God and men,
the man ChristJesus,,,lol [255] he spiritually heals a sick person
or raises a dead one, that is, justifies the ungodly, 102 and when
he has restored him to perfect health, that is, to perfect life and
justice, does not forsake him (ifhe is not forsaken [by him]), so
that he may always live in piety and justice. For just as the bodily
eye, even when completely unimpaired, can distinguish noth-
ing unless aided by the brightness oflight, so also a man, even if
he is most fully justified, cannot live rightly, unless he is divinely
assisted by the eternal light of justice. Thus God heals us not
only so that he may eradicate the sins that we have committed,
but also in order that he may enable us to avoid further sin.
27.(30) No doubt Pelagius is ingenious in discussing, re-
viewing, and, as it seems to him, rebutting and refuting, a state-
ment made in opposition to his party, that It was necessary for
man, in order to take away all occasion for pride and boasting, that he
should not be able to exist without sin. It is completely absurd and fool-
ish, he thinks, that there should have been sin so that sin should not
be, since pride itself is, of course, a sin. This is as though a wound
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did not involve pain, and an operation did not produce pain,
so that pain might be taken away by pain. If we did not know
this from experience, but heard about it in some part of the
world, where such things had never occurred, then no doubt
we might deride this, perhaps using the very words of Pelagius
and saying, "It is completely absurd that pain should have been
necessary in order that the pain of a wound should not be."
(31) But God, they say, can heal all things. God does indeed act
in order to heal all things, but he acts on his own judgment and
does not take his method of curing from the one who is sick.
Without doubt, God wished to give his Apostle great strength,
and yet he said to him, "Power is made perfect in infirmity."lo3
Nor did he remove from this Apostle, who often begged him

101. 1 Tim 2.5. 102. Cf. Rom 4.5.

103. 2 Cor 12.g.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 45
to do so, that thorn in the flesh, whatever it was, which he told
was given to him so that he should not become unduly exalted
by the greatness of the revelation. 104 For all other vices flourish
only in evil deeds; pride alone is to be guarded against even in
things that are rightly done. Hence they are warned, so that
attributing to their own power the gifts of God and thereby
glorifying themselves, [256] they may not perish with a greater
loss than if they had done no good at all, to whom it is said,
"With fear and trembling work out your salvation. For it is God
who works in you, both to will and to accomplish, according to
his good will.,,105 Why then with fear and trembling, and not
rather with security, if it is God who works? It can only be be-
cause of our will, for, since without it we can do nothing good,
the idea quickly insinuates itself in the human soul to attribute
to itself exclusively all the good that it has accomplished and to
say in its prosperity, "I shall never be moved.,,106 That is why
God, who in his good will had added strength to our beauty,
turns his face away for a little while, so that the man who had
boasted becomes troubled, 107 for that swollen pride can only be
cured through sorrows.
28.(32) Therefore it is not said to a man, "It is necessary to
sin, so that you may sin no more," but rather it is said to him,
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"God abandons you for a short time, that you may know that
that in which you take pride is not your own but his, and learn
not to be proud." For what kind of account was that of the
Apostle?108 Is it not so remarkable that, unless it had been stated
by the Apostle, who spoke so truly that no one would dare to
contradict him, it would have been incredible?109 For who
among the faithful does not know that the first incentive to sin
came from Satan, and that he is the first author of all sins? And
yet some are "delivered up to Satan, that they may learn not to
blaspheme."llo How does it happen then that the work of Satan
is prevented by the work of Satan? These and similar questions
104. Cf. 2 Cor 12.7-8. 105. Phil 2.12-13.
106. Ps 29.7. 107. Cf. Ps 29.8.
108. The episode from 2 Cor 12.7-9 recounted in the preceding chapter.
109. Reading non sit with PL and BA; CSEL: sit.
110. 1 Tim 1.20.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 46 ON NATURE AND GRACE

one ought to examine, so that they may not seem to him to be

too subtle, for although they sound quite subtle, when they are
discussed they are found to be straightforward. Also, what
must we say to the comparisons Pelagius uses, by which he
rather suggests the answers that should be given to him? He
asks, "What more shall I say than that we may believe that fires
are quenched by fires, if we may believe that sins are cured by
sins?" But what if no one can put out fires by fires, yet, as I have
shown, pains can be cured by pains? Furthermore, one can in-
vestigate and observe that poisons can be eliminated by poi-
sons. [257] And if he also notices that sometimes the heat of a
fever can be broken by the heat of certain remedies, perhaps
also he will admit that fires may be extinguished by fires.
29.(33) How, Pelagius asks, shall we distinguish pride itselffrom
sin? Why does he raise this question, since it is obvious that
pride itself is a sin? To sin, he says, is to be proud, just as much as to
be proud is to sin. For just ask what any sin is, and see whether you can
discover a sin that does not fall into the category of pride. Analyzing
this point further he endeavors to prove it as follows: All sin, he
says, is, if I am not mistaken, contempt for God, and all contempt for
God is pride. For what is more proud than to have contempt for God?
Hence, all sin is also pride, just as Scripture says, "Pride is the begin-
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ning of all sin."lll Let him examine with care, and he will dis-
cover that in the law considerable distinction is made between
the sin of pride and other sins. For many sins are committed
through pride, but not all things that are done wrongly are
done in pride-certainly not those done by the ignorant, or the
infirm, nor ordinarily by those who weep and sorrow. And a
certain pride, although it is itself a great sin, exists by itself apart
from other sins, in such a way that, as I have said above,112 usu-
ally indeed it steals upon and overtakes, not our sins but, all the
more rapidly, our good actions themselves. But it is most truly
said, in a sense different from that in which Pelagius under-
stands it, "Pride is the beginning of all sin,,,ll3 for the reason
that it was this sin that overthrew the devil, from whom arose

I 11. Sir 10.15. 112. Above, 27.31.

113. Sir 10.15.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 47
the origin of sin, and who, through subsequent envy, over-
turned the man who was standing in the justice from which
he had fallen. For the serpent, seeking a way to enter, clearly
sought the door of pride, when he declared, "You shall be as
gods.,,]]4 That is why it is written, "Pride is the beginning of all
sin," and "The beginning of the pride of man is to fall away
from God."1l5
30.(34) [258] What does Pelagius mean in the following pas-
sage? Next, how can a man be answerable to God for the guilt of a sin
which he knows is not his own? For if it is necessary, it is not his own.
Or if it is his own, it is voluntary; and if it is voluntary, it can be
avoided. We answer, Beyond all doubt it is his own, but the fault
through which it was committed has not yet been completely
healed. And the fact that it grows in us happens because we did
not correctly use the good health with which we were endowed.
From this fault man, who is now becoming increasingly ill,
through weakness or blindness commits more sins. He ought
to pray that he may be healed and that from then on he may
enjoy a life of perpetual good health, not becoming proud, as
if a man could be healed by the very same power by which he
became corrupted.
31.(35) And indeed I would have said these things in such a
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way as to confess my ignorance of the profound judgment of

God-why he does not cure at once this pride which, in good
actions, easily insinuates itself into the human soul. It is for this
cure that pious souls supplicate him with tears and great sighs,
imploring him to extend a hand to them in their efforts, in
order to conquer this pride and in some way beat it down and
crush it. For when a man has rejoiced that he has overcome
pride in some good work, from this very joy he raises his head
and says, "Behold I live, why do you triumph? Indeed, I live
because you triumph." Perhaps he delights prematurely in that
triumph over pride, as if it were already conquered, when in
fact its last shadow will be absorbed in the light of noon, the
noon that is promised by Scripture in the verse, "And he will
bring forth your justice as the light, and your judgment as the

114· Gen 3.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 48 ON NATURE AND GRACE

noonday,,,116 if it is done as written in the preceding words,

"Commit your way to the Lord, and trust in him, and he will do
it"ll7-not, as some think, because they do it themselves. For
when he said, "and he will do it," evidently he had no one else
in mind than those who declare, "We do it," that is, we ourselves
justify ourselves. We do in fact work, but when [259] we work,
we cooperate with God who works, for his mercy comes before
US. ll8 It comes before us, however, that we may be healed, as it
also will follow, so that being healed we may gain strength. It
comes before us so that we may be called, and it will follow, so
that we may be glorified. It comes before us so that we may lead
pious lives; it will follow so that we may always live with him,
for without him we can do nothing. 119 For Scripture says both,
"H' e IS my G 0 d , h'IS mercy s h a II come b elore
C me, ,,120 an,
d "Your
mercy will follow me all the days of my life."121 Therefore, let
us reveal to him our way through confession, rather than praise
it by defending it. For if it is not his way but ours, then surely it
is not the right way. Let us reveal it to him by our confession,
for it is not hidden from him, even if we try to conceal it. For
"it is good to confess to the Lord."122
32.(36) Thus, he will give us what pleases him, if whatever in
us displeases him also displeases us. As Scripture says, he will
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turn aside our ways from his way, 123 and make his way our own,
for he extends this favor to those who believe in him and trust
in him that he will do it. 124 For this is the way ofjustice, ignored
by those who "have a zeal for God, but not according to knowl-
edge, and who, seeking to establish their own justice, have not
submitted themselves to the justice of God. For the end of the
law is Christ, unto justice for everyone that believes,,,125 Christ
who said, "I am the way.,,126 Yet even those who have already
begun to walk in his way are fearful of the voice of God, fearful
that they may praise themselves for walking in his way by their

116. Ps 36.6. 117· Ps 36.5.

liS. Cf. Ps 5S.11. 119· John 15·5·
120. Ps 5S, I I. 121. Ps 22.6.
122. Ps 91.2. 123. Cf. Ps 43.19.
124. Cf. Ps 36.5. 125. Rom 10.2-4.
126. John 14.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ON NATURE AND GRACE 49

own strength. This is why the Apostle has said to them, "With
fear and trembling work out your salvation. For it is God who
works in you, both to will and to accomplish, according to his
good will." 127 For the same reason [260] the psalm says to them,
"Serve the Lord in fear, and rejoice unto him with trembling.
Embrace discipline, so that at some time the Lord may not be
angry, and you perish from the just way, when his wrath shall
be enkindled in a short time upon yoU.,,128 He does not say, "So
that at some time the Lord may not be angry and not show you
the way of justice," or, "not lead you into the way of justice,"
but even when they are walking in that way, he could instill fear
into them in saying, "that you may not perish from the just
way." How could this be if not from pride, which, as I have said
so many times and must keep saying often, has to be guarded
against even in things which are rightly done, that is, in the way
of justice itself, so that·a man, regarding what is of God as his
own, may not lose what is of God and be reduced to what is
his own? Therefore, let us follow the concluding words of that
psalm, "Blessed are all they that trust in him,,,129 so that he him-
self acts and shows us his own way, he to whom it is said, "Show
us, 0 Lord, your mercy;,,130 may he himself grant salvation, so
that we can walk in his way, he to whom it is said, "And grant
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us your salvation;,,131 may he himself guide us in this way, he to

whom it is said, "Guide me, 0 Lord, in your way, and I will walk
in your truth;,,132 may he himself direct us to that promised
happiness, wheresoever his way leads, he to whom it is said,
"There also shall your hand lead me, and your right hand shall
guide me;,,133 may he himself there feed those who sit down
with Abraham, Isaac, and Jacob, he of whom it is said, "He
will make them sit down to eat and will pass by and minister
to them.,,134 In recalling these words we do not take away the
freedom of the will, but rather we preach the grace of God. For
to whom are these words helpful, except to the one who uses
his own will, but uses it humbly, not priding himself in the

127. Phil 2.12-13. 128. Ps 2.11-13.

129. Ps 2.13. 130. Ps 84.8.
131. Ps 84.8. 132. Ps 85.11.
133. Ps 138.10. 134· Luke 12·37·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 50 ON NATURE AND GRACE

strength of his will, as if it alone were sufficient to achieve

justice?
33.(37) But far be it from us to say to him as he says certain
persons have said against him, Man is placed on an equal level with
God if he is said to be without sin. 135 [261] As if indeed an angel
who is without sin is placed on an equal level with God. I, in fact,
think that even when there will be established in us a justice so
great that nothing at all can be added to it, the creature will
still never become equal with the creator. However, if others
believe that our progress will be so great that we shall be
changed into the substance of God, and thus become alto-
gether what he is,136 they ought to consider how they support
this opinion-for my part, I confess that I am not convinced.
34.(38) I am very favorably disposed to the author of this
book when, against those who say, What you say appears to be
reasonable, but it is arrogant to declare that a man can be without sin,
he replies that, if it is true, it ought not to be regarded as at all
arrogant to say so. For he adds with much clarity and truth, On
what side must humility be placed? On the side offalsehood, no doubt,
if you maintain that arrogance is to be placed on the side of truth.
Hence he concludes, and concludes correctly, that humility
should be placed on the side of truth rather than of falsehood.
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From which it follows that he who said, "If we say that we have
no sin, we dec(tive ourselves, and the truth is not in US,,,137 must
without the least doubt be considered to have spoken the truth,
and that he should not be considered to have spoken falsely for
the sake of humility. Why, therefore, did he add, "and the truth
is not in us," when it might have been quite sufficient to say,
"we deceive ourselves," if not that he was aware that some could
135. Cf. Jerome, Ep. 133.8.
136. Augustine here distances himself from charges made by Jerome (Ep.
133.3 and Dial. c. Pel. 2.14,17) and Orosius (Apol. 16-18) which ascribe to Pela-
gius a doctrine which equates human sinless ness with that of God, and thus
leads to an extreme form (which Jerome labels "Pythagorean" and which he
sees in Evagrius of Pont us and the Sentences ofSextus [see below 64.77 and note])
of the doctrine of deification (8i;W(Tt~, 8eW7rOL7jUt<;) found in more nuanced
terms in Athanasius and other Greek patristic writings. For Augustine's own
understanding of deification, see Gerald Bonner, "Augustine's Concept of De-
ification," iTS, n.s. 37 (1986) 369-86.
137. 1 John 1.8.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 51

suppose that he had said, "we deceive ourselves," as if to mean

that even the person who praises himself for a truly good act is
exalting himself in pride. Hence, by adding "the truth is not in
us," he shows very clearly-as Pelagius quite rightly admits-
that it is in no way true "if we say that we have no sin," lest
humility, placed on the side of falsehood, lose the reward of
truth.
(39) Beyond this, however, when he thinks that he is serving
the cause of God by defending nature, he forgets that in declar-
ing this nature to be sound he rejects the mercy of the physi-
cian. But the same person who created him is also [262] his
savior. Therefore, we should not so praise the creator that we
are compelled to say, or rather convicted of saying, that there
is no need for the savior. Therefore let us honor man's nature
with fitting praises, and let us attribute these praises to the glory
of the creator; but let us not be grateful to him for having cre-
ated us in such a way that we are ungrateful to him for having
healed us. Let us not attribute our defects of which we are
healed to the action of God, but rather to the will of man and
to his just punishment. Nevertheless, we must admit that it was
in our power that they should not have come about,just as we
confess that their cure depends upon his mercy more than
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upon our own power. However, Pelagius reduces this mercy

and healing aid of the savior to the fact that he forgives the
transgressions of the past, not that he will help us to avoid sins
in the future. Here he is most dangerously mistaken, for, how-
ever unknowingly, he hinders us from being careful, and from
praying that we "enter not into temptation,,,138 since he main-
tains that it is entirely within our power that it should not hap-
pen to us.

Scriptural Examples of Sinlessness?

35.(40) Pelagius observes with soundjudgment, The examples
of certain persons, of whom we read in Scripture as having sinned,
have not been written to encourage the despair of not sinning and to

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 52 ON NATURE AND GRACE

seem somehow to offer us security in committing sin, but rather that

we might learn either the humility of repentance or recognize
that even in such falls salvation ought not to be despaired of.
For there are some who, when they have fallen into sin, perish
more completely from despair and not only neglect the remedy
of repentance, but, gratifying their depraved and shameful de-
sires, become the slaves of lusts and evil passions, as if they
would lose something if they failed to accomplish what they
were driven to by their lusts, whereas a sure condemnation al-
ready awaits them. Against this deadly and very dangerous
sickness the remembrance of those sins into which even just
and holy men have fallen has some force.
(41) But Pelagius seems to ask very acutely, How should we
believe these holy men have left this life: In a state of sin, or without
sin? [263] If the response were, "in a state of sin," then it would
be supposed that damnation followed them, which is impious
to believe. If, however, it is said that they departed this life
"without sin," this would show that at least at the approach of
death a man had been without sin in this life. Although he is
quite perspicacious, Pelagius does not give sufficient attention
to the fact that even just persons ask with good reason in their
prayer, "Forgive us our debts, as we also forgive our debt-
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ors,,,139 and that the Lord Christ, in explaining this prayer in

his teaching, most truly added, "But if you will forgive men
their offenses, your heavenly Father will forgive you your of-
fenses.,,14o Through our forgiveness, which is a sort of daily
incense of the spirit offered to God on the altar of the heart-
the heart which we are bidden to lift upl41_we are enabled,
even if we do not live here without sin, to die without sin, when
time and again God's forgiveness erases those sins which time
and again, through ignorance or weakness, we commit.
36.(42) Pelagius then recounts those who are said not only to
have lived without sin, but to have lived justly: Abel, Enoch,
Melchizedek, Abraham, Isaac,jacob,joseph,joshua the son of
139. Matt 6.12. 140. Matt 6.14.
141. In the dialogue which precedes the Preface at the Mass. See below, note
to De dono pers. 13.33.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 53

Nun, Phineas, Samuel, Nathan, Elijah, Elisha, Micaiah, Daniel,

Hananiah, Azariah, Mishael, Ezekiel, Mordecai, Simeon, Jo-
seph to whom the Virgin Mary was espoused, and John. He
also adds the women: Deborah, Hannah the mother of Samuel,
Judith, Esther, the other Hannah, daughter of Phanuel, Eliza-
beth, and she who was the mother of our Lord and savior, who,
he says, we are obliged out of piety to confess was without sin. There-
fore, I make an exception of the Blessed Virgin Mary,142 in
whose case, out of respect for the Lord, [264] I wish to raise no

142. The text of this sentence reads: Excepta itaque sancta virgine Maria, de
qua propter honorem domini nullam prorsus, cum de peccati agitur, haberi volo quaes-
tionem-unde enim scimus quid ei plus gratiae conlatum fuerit ad vincendum omni ex
parte peccatum, quae concipere ac parere meruit, quem constat nullum habuisse pecca-
tum? In medieval and later times, this was often cited as a proof-text to establish
that Augustine taught the doctrine of the immaculate conception of Mary (see
Pelikan, The Christian Tradition 4.45). Pelikan himself reads it in this sense in
"An Augustinian Dilemma: Augustine's Doctrine of Grace versus Augustine's
Doctrine of the Church," AS 18 (1987) 14. Against this interpretation is Au-
gustine's frequent insistence on the universality of original sin, transmitted
through the concupiscence attendant upon the process of conception via sex-
ual intercourse-an evil from which Jesus alone was excepted, owing to his
virginal conception. Augustine's references to Mary in this connection are am-
biguous here and also in C. lui. op. imp! 4.122: "We do not deliver Mary to the
devil by the condition of her birth, but for this reason, that this very condition
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is resolved (solvitur) by the grace of rebirth" (PL 45. 1418). Clearer, however,
are C. lui. 5.15.52: "And thus it appears that the concupiscence through which
Christ did not wish to be conceived has propagated evil in the human race, for
the body of Mary, though it came from this, nevertheless did not transmit it
into the body which she did not conceive from this" (PL 44. 813), and De Gen.
ad litt. 10.18.32: "And what more undefiled than the womb of the Virgin, whose
flesh, although it came from procreation tainted by sin, nevertheless did not
conceive from that source?" (tr.John Hammond Taylor, S.]., ACW 42.120).
Does the passage at hand affirm, if not Mary's freedom from original sin, at
least her freedom from personal or actual sin? "It is not so much that he de-
clares her personal sinlessness, as that he absolutely refuses to discuss the mat-
ter propter honorem domini, for the honour of the Lord" (Bonner, St Augustine,
328). In part, the interpretation of this passage hinges on whether it is con-
strued as a question, as in CSEL and BA, or as a declarative statement, as in
NPNF (perhaps following a textual variant, cited in PL but not CSEL, which
reads inde enim scimus rather than unde enim scimus). On this passage and the
questions it raises, see the note in BA 21. 609-11, and the literature cited there;
Michael O'Carroll, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary
(Wilmington, DE: Michael Glazier, rev. ed. 1983), s.v., "Augustine," and "Im-
maculate Conception"; and Athanase Sage, "Saint Augustin et l'Immaculc~e
Conception," REAug I I (1965) 305-06.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 54 ON NATURE AND GRACE

question at all when the discussion concerns sins-for whence

do we know what an abundance of grace for entirely overcom-
ing sin was conferred on her who had the merit to conceive
and bear him who undoubtedly was without sin?143 The Virgin
Mary therefore excepted, if we were to bring together all these
saints, men and women, while they lived here and ask them
whether they were without sin, what can we suppose would be
their answer? I ask you, would it be what Pelagius says or what
the Apostle John says? However excellent might have been
their sanctity in this life, if they had been able to be questioned
about it, they would have declared with one voice, "If we say
that we have no sin, we deceive ourselves, and the truth is not
in US.,,144 Or would they have been responding to this with more
humility than truth? But Pelagius has already, and correctly,
decided "not to place the praise of humility on the side of false-
hood." Consequently, if they spoke the truth in their answer,
they were sinners, and because they humbly confessed it, the
truth would be in them; but if in their answer they lied, they
were no less sinners, for the truth would not be in them.
37.(43) Pelagius remarks, Perhaps some will ask, How could
Scripture possibly have mentioned the sins of all of these? Those who
would ask that would speak the truth. Nor do I see that he has
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anywhere given a sound answer to them, although I see that he

was not willing to be silent. Observe, I beg of you, his reply: This
question, he says, might justly be asked about those of whom Scripture
mentions neither good deeds nor bad, but, regarding those whose justice
it mentions, it would undoubtedly also have mentioned their sins, if it
had perceived that they had sinned in any way. Let him say, then,
that their great faith did not have to do with justice, they who
made up "the multitudes that went before and that followed"
the ass on which the Lord rode, when, even among enemies,
who murmuring asked why they were doing this, they shouted,
"Hosanna to the son of David. Blessed is he who comes in the
name of the Lord.,,145 Let him therefore dare tell us, ifhe can,
that [265] there was no one in all that vast crowd who had any

143· Cf. 1 John 3.5. 144. 1 John 1.8.

145. Matt 21.9·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 55

sin at all. If it is most absurd to say this, why has not Scripture
mentioned any of their sins, when it took care to mention the
great good of their faith?
(44) But perhaps even Pelagius observed this and for that
reason went on to say: Let us admit that in other times, because of
the large crowd [of people who existed], Scripture passed over the
task of narrating the sins of everyone. However, in the very beginning
of the world, when there were only four people, how do we explain, he
asks, why it did not choose to mention the sins ofall? Could it have been
because of the great number of people who did not yet exist, or because
it preserved the memory only of those who had sinned, and could not
preserve the memory of him who had not indeed sinned? He makes
additional comments in order to explain more fully and dearly
his thought: Certainly, he says, it is written that first in time only four
persons existed: Adam and Eve, and Cain and Abel born from them.
Eve sinned-Scripture tells us that. Adam also sinned-the same
Scripture makes this clear-and in like mariner it also testifies that Cain
sinned. And not only does it mention their sins, it also tells the nature
of their sins. If Abel also had sinned, Scripture undoubtedly would have
said so, but it has not said so; therefore he did not sin, but on the contrary
it shows him to have been just. Therefore let us believe what we read
and let us consider it wicked to add that which we do not read.
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38.(45) In saying this Pelagius pays too little attention to what

he himself had said not long before: By the time a multitude of the
human race had sprung up, it waS possible that because of the large
crowd Scripture passed over the task of narrating the sins of everyone.
For, if he had been sufficiently attentive to this, he would have
discovered that even in the case of one man there exists such
a crowd and multitude of lesser sins that it would have been
impossible, or if possible not desirable, to write them all down.
Those were written down for which due measure called, and
by which the reader could be instructed through a few exam-
ples in the practice of many of the necessary virtues. For even
when the number of human beings was still small, [266] Scrip-
ture has not mentioned how many and who they were, that is,
how many sons and daughters Adam and Eve had and what
names they gave them. Because of this omission, some com-
mentators, taking too little note of the fact that Scripture passes

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 56 ON NATURE AND GRACE

silently over many things, have thought that Cain cohabited

with his own mother and thus produced by her the children
that are mentioned,146 believing that the sons of Adam had no
sisters, because Scripture had not at that point mentioned
them, although later in recapitulation it implies what had pre-
viously been omitted, that Adam "begot sons and daugh-
ters," 147 without saying anything of the time of their birth, nor
their number, nor their names. Similarly, it was unnecessary to
state whether Abel, even though he was deservedly called
just,148 ever indulged in too much laughter, or ever got carried
away in jesting, or ever looked upon something with excessive
desire, or ever picked too much fruit, or suffered indigestion
from overeating, or if during prayers he thought of something
which caused his attention to wander. How many times must
these and many similar faults have crept stealthily into his
mind? Are they not perhaps the same sins that in a general
way the Apostle admonishes us to guard against and to refrain
from, when he says, "Let not sin reign in your mortal body, so
as to obey the lusts thereof'? 149 We must engage in a constant,
daily struggle that we not obey these desires that are forbidden
or at least improper. For from this sort of fault it comes about
that the eye is turned or turned away, where it ought not to
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look, and if this fault grows strong and prevails, even bodily
adultery is carried out, which is committed in the heart as much
more quickly as thought is quicker than action and has nothing
to hinder or delay it. Those who have in great measure curbed
this sin, that is, this appetite of a corrupt affection, so as not
to obey its desires, "nor yield their members as instruments of
iniquity,,150 to it, have indeed deserved to be called 'Just," and
this by the help of the grace of [267] God. In fact, because sin
often stole over them in very small matters, and sometimes
when they were taken off guard, they were both just and at
the same time not without sin. Finally, if in Abel, the just man,
divine charity, by which alone whoever is just is truly just, could
and should have increased, then whatsoever degree it fell short
146. Cf. Gen 4.17. 147· Gen 504-
148. Cf. Matt 23.35. 149. Rom 6.12.
150. Rom 6.13.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 57
was due to sin. lSI And who does not fall short, up to that time
when he arrives at that strength of God, in which all men's
weakness is absorbed?
39.(46) Clearly it is an important statement with which Pela-
gius concluded this passage when he said, Therefure let us believe
what we read and let us consider it wicked to add that which we do not
read, and let it suffice for all instances to have said this once. For my
part, on the contrary, I say that we ought not to believe every-
thing that we read-as the Apostle says, "Read all things; hold
fast to what is good"IS2-and that it is not wicked to add some-
thing which we have not read. For we can add something in
good faith which we have experienced as witnesses even
though we may not have read it. Perhaps Pelagius will reply,
"When I said that, I was concerned with Holy Scripture." Oh,
would that he were unwilling to add anything, I do not say other
than what he reads in Scripture, but contrary to what he reads
there. Let him faithfully and obediently listen to what it says:
"By one man sin entered into the world, and by sin death; and
so death passed upon all men, in whom all have sinned,,,ls3 and
let him not weaken the grace of so great a physician in refusing
to admit that human nature has been corrupted. How I wish
that he would read as a Christian should, that apart from that
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of Jesus Christ,"there is no [other] name under heaven, ...

whereby we must be saved,,,ls4 and not defend the power of
human nature to the point of believing that a man can be saved
by free will alone even without that name.
40.(47) But perhaps Pelagius thinks that the name of Christ
is necessary so that we may learn by his gospel how we ought to
live [268], but not so that by his grace we may also be helped to
lead good lives. At least, this consideration should lead him to
admit that there are wretched shadows in the human soul,
which knows how to tame a lion, but not how to live. But are a
free will and the natural law sufficient for us to know this? This
is the "wisdom of speech" by which "the cross of Christ is made

IS!. Cf. De sp. et lift. 36.6S; De perf. iust. hom. 6.IS.

IS2. I Thess S.2!. Vg reads, "Test [probate] all things .... "
IS3.RoillS.12. lS4·Acts4·12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 58 ON NATURE AND GRACE

void."155 But he said, "I will destroy the wisdom of the wise," 156
because that cross cannot be made void, and straightway is
overthrown that "wisdom" through the "foolishness of preach-
ing," by which those who believe are healed. 157 For if the natu-
ral power through free will is sufficient for us not only to know
how we ought to live, but actually to live well, "then Christ died
in vain,,,158 "then is the scandal of the cross made void."159 Why
may I not also cry out here? Yes, I will cry out and reproach
them with the sorrow of a Christian: "You are made void of
Christ, you who are justified in" nature; "you are fallen from
grace.,,160 Ignorant of the justice of God, you are seeking to
establish your own justice and you have not submitted to the
justice ofGod. 161 For even as Christ is the end of the law, so also
is he the savior of corrupted human nature, to justice for all
who believe. 162

The Possibility o/Not Sinning: Nature or Grace?

41.(48) But what did he put forward on his own part to be
said by those against whom the Apostle says, "For all have
sinned"? 163 He replied, It is evident that the Apostle was speaking of
his contemporaries, that is the Jews and the Gentiles. But the passage
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that I have quoted, "By [269] one man sin entered into this
world, and by sin death, and so death passed upon all men, in
whom all have sinned,,,164 clearly includes the generations of
antiquity, and the more recent past, and ourselves and our pos-
terity. Pelagius also cites this passage when he would show that
when "all" is used, we ought not always to understand all with-
out exception. He quotes, "As by the offense of one, unto all
men to condemnation, so also by the justice of one, unto all
men to justification oflife, " 165 and contends, It is evident that not

155. Cf. 1 Cor 1.17. 156. I Cor 1.19, citing Isa 29.14.
157.1 Cor 1.21. ISS. Gal 2.2 I.
159. Gal 5.1 I.
160. Gal 5-4- Augustine adapts Paul's text by inserting "nature" in place of
"the law."
161. Cf. Rom 10.3. 162. Cf. Rom 10-4-
163. Rom 3.23. 164. Rom 5.12.
165. Rom 5.1S.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 59

all are sanctified through the justice of Christ, but only those who were
willing to obey him and who have been purified by the cleansing of
his baptism. However, with this~ quotation he does not clearly
establish what he would like to demonstrate. For, just as it is
said, "By the offense of one, unto all men to condemnation," in
such a sense that no one is omitted, so also in the corresponding
statement, "By the justice of one, unto all men to justification
of life," no one is excepted, not because all believe in him and
are cleansed through his baptism, but because no one is justi-
fied unless he believes in him and is cleansed by his baptism.
Therefore, the term, "all," is said, so that it is not believed that
anyone is capable of being saved by any other means than
through Christ himself. Thus, when one teacher of literature
is appointed in a city, we say quite correctly, "He teaches litera-
ture to all," not because everyone who lives in the city learns
literature, but because no one learns it unless he is taught by
him. Similarly, no one is justified unless Christ has justified
him.
42.(49} All right, declares Pelagius, suppose I grant that the Apos-
tle teaches us that all have been sinners. He declares what they have
been, not that they could not have been otherwise. Wherefore, he adds,
even if all men could be proved to be sinners, that would not in any way
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prejudice our position, since we insist not so much on what men are as
on what they are able to be. Here he is right when for once he
admits that no man living is justified in the sight of God, 166 but
contends that the problem does not lie there but in the possibil-
ity of not sinning-a problem about which we need not take
issue with him. For I am not at all concerned to know whether
in this life there existed, or exist, or can exist any persons who
have had, [270] are having, or will have the love of God to such
a degree of perfection that nothing can be added to it-for this
is the most true, most complete, and most perfect justice. For I
accept and contend that this can be done by the will of man
assisted by the grace of God, and I ought not to contest too
much when, where, and in whom it might happen. Nor do I
argue about the possibility itself, since, once the will of man is
166. Ps 142.2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 60 ON NATURE AND GRACE

healed and assisted, this possibility together with its actuality is

present in the saints, when the love of God, as fully as our
cleansed and healed nature can receive it, is poured forth in
our hearts through the Holy Spirit who is given to us. 167 There-
fore, God's cause is promoted in a better way-the cause which
Pelagius says he promotes in defending our nature-when
God is acknowledged as both our creator and our savior, than
when, by defending the creature as if it were healthy and in full
strength, the help of the savior is made worthless.
43.(50) Still, what he says here is true: God, being as good as he
is just, created man with sufficient ability to be without the evil of sin,
if only man had been willing. For who does not know that man was
created sound and faultless, endowed with a free will and a free
ability to live ajust life? But now we are concerned with the
man whom the thieves left half dead on the road, who, being
torn and pierced with serious wounds, is not as capable of as-
cending to the heights ofjustice as he was able to descend there-
from, who, even though he is now present in the inn, is still
undergoing treatment. 168 Accordingly, God does not com-
mand the impossible, but by his commandments he counsels to
do what you can and to pray for his aid in that which you cannot
do. Now let us see whence comes the possibility and the impos-
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sibility. Pelagius declares, That which a man can do by his nature

proceeds not from his will. But I say, "without doubt a man is not
just by his will ifhe can be by nature, but through a remedy he
will be able to do that which, because of his defect, he is unable
to do."
44.(51) But why should we linger on such general considera-
tions? Let us go more deeply into the dispute which we have
with our opponents, which rests entirely or almost entirely on
one particular point. As Pelagius himself has said, [271] The
question at hand is not to determine whether there have been or now are
any men in this life without sin, but whether there could have been or
can be any. But even if I were to admit that there were or are
such men, I would still affirm that in no way could there have
been or can there be such, unless justified by the grace of God
167. Cf. Rom 5.5. 168. Cf. Luke 10.30-35.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 61

through our Lord Jesus Christ and him crucified. 169 Assuredly
it is the same faith which healed the just people of old and
which also heals us, that is faith in the mediator between God
and men, the man Jesus Christ,170 faith in his blood, faith in his
cross, faith in his death and resurrection. Therefore, "having
the same spirit of faith ... , we also believe, for which cause we
speak also."l7l
(52) But when Pelagius brings before himself this question,
in which he appears to be so intolerable to Christian hearts, note
his reply. For he says, But that which disturbs many persons, you will
say, is that you do not maintain that it is by the grace of God that a man
can be without sin. Definitely this is what disturbs us; this is what
we object to. He touches the essential point. We bear all this with
great distress, and it is because of the love we have toward others
as well as toward themselves that we cannot endure to hear these
things debated by Christians. Therefore, let us hear how he
overcomes the objection that has been brought against him on
this question: 0 blindness of ignorance, he declares, 0 listlessness
of an inexperienced mind, to suppose that I defend without recourse to
the grace of God, that which, let him understand, should be attributed
only to God. Now if we did not know what follows, but had heard
only these words, then we might think that we had been led to
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a false opinion of our opponents by a spreading rumor and by

the testimony of some reputable witnesses among our brothers
who vouched for it. For how could it have been said more
briefly and truly that the possibility of not sinning, to whatever
extent it exists or will exist in man, should only be attributed to
God? This we also affirm; let us join hands.
45.(53) Shall we go on and listen to the rest? Certainly, we
must listen to it, correct it, and guard against it. But when it is
said, observes Pelagius, that this very quality is altogether not of
man's will but of nature, that is, of God, the author of nature, [272] is
there any way that what is considered to belong to God particularly
can be regarded as without the grace of God? It begins to become
apparent already what he is saying, but so that we may not,

169. Cf. Rom 7.25 and 1 Cor 2.2. 170. Cf. 1 Tim 2.5.
171. 2 Cor 4.13.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 62 ON NATURE AND GRACE

perhaps, be deceived, he sets out his position more fully and

clearly. In order that this may become more evident, he says, it is neces-
sary to discuss it more fully. We affirm, then, that the possibility of any-
thing lies not so much in the power of the human will as in the necessity
of nature. Then he proceeds to illustrate his statement by exam-
ples and comparisons. For instance, he says, I can speak. That I
can speak is not my own, but that I do speak is my own, that is, it is of
my own will. And because that I do speak is my own, I can do both, that
is, either speak or not speak. But because the fact that I can speak is not
my own, that is, does not belong to my choice and will, it is necessary
that I always be able to speak, and even if I wished that I could not
speak, nevertheless I cannot become unable to speak, unless I were to
remove that member by means of which I carry out the task of speaking.
Actually, many ways might be mentioned by means of which a
man might, if he wished, deprive himself of the possibility of
speaking, without removing the member by which we speak.
For example, if anything were to happen whereby the voice
itself were taken away, no one could speak, even though all
members remained, for a man's voice is not a member. Again,
the member may be somehow injured internally, without being
taken away. However, let me not appear to quibble over a word
and have it be said to me by way of rejoinder, that even to injure
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an organ is to lose it; for also we can so arrange it that by closing

and sealing the mouth with a gag of some kind, we become
quite incapable of opening it, nor is it in our power that it be
opened, even though it was in our power that it be closed, while
the integrity and health of our members yet remains.
46.(54) But what is that to us? Let us see what Pelagius adds
next: Whatever, he declares, is bound by natural necessity is not sub-
ject to the choice and deliberation of the will. But there is some prob-
lem with this. For it is absurd to say that it does not belong to
our will that we want to be happy, simply because, [273] by
some good constraint in our nature, we are incapable of not
wanting to be happy. Nor do we dare to say that God does not
possess the will but the necessity to be just, because he cannot
want to sin.
47.(55) Note the words which come next. We may perceive,
says Pelagius, that the same thing is true of hearing, smelling, and

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 63

seeing, that to hear, to smell, and to see are within our power, while to
be able to hear, to smell, and to see is not within our power but rests on
a natural necessity. Either I do not understand what he says, or
he himself does not understand it. For how is the possibility of
seeing not in our power, if the necessity of not seeing is in our
power, since blindness is in our power, in that we can destroy,
if we wish, the very power of seeing? Besides, how is it within
our power to see whenever we will, since, even if the integrity
of the nature of our body and our eyes is preserved, we cannot
see even though we might wish to, either during the night when
the lights on which we rely outside are removed, or if a person
encloses us in some dark place? Similarly, if the possibility or
the impossibility of hearing is not in our power, but is based on
the necessity of nature, whereas actually to hear or not to hear
arises from our own will, why does Pelagius not consider how
many things we hear against our will, which penetrate our
sense even when our ears are stopped up, as in the case of the
scraping of a saw nearby or the grunting of a pig? Although,
on the one hand, the stopping up of our ears shows that it is
not in our power not to hear as long as our ears are open, on
the other hand, such stopping up, which deprives us of our
very sense of hearing, perhaps makes it the case that even the
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possibility of not hearing lies within our power. As to what he

says regarding the sense of smell (at least ifhe paid a little atten-
tion to what he says): It is not within our power to be able to smell or
not to be able, but it is within our power, that is, [274] in our free
will, to smell or not to smell-well, if at some time we were placed
in the midst of strong and disagreeable odors, if someone set
us there with our hands bound, while the integrity and health
of our members is completely preserved, we would wish not to
smell but be altogether unable not to do so, since every time we
had to draw a breath we would also inhale that odor which we
did not wish to smell.
48.(56) Just as the comparisons used by Pelagius are false, so
also is the matter which he wishes them to illustrate. Thus he
continues: In a like manner, we should understand the possibility of
not sinning: it depends upon us not to sin, but the very possibility of not
sinning does not depend upon us. But even if he were speaking of

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 64 ON NATURE AND GRACE

sound and perfect human nature (which we do not yet possess,

"For we are saved by hope. But hope that is seen is not hope .
. . . But if we hope for that which we see not, we wait for it with
patience"l72), it would not be correct for him to say that not to
sin depends solely upon us, although to sin would in fact de-
pend on us. For even in this case there would be the help of
God, and it would offer itsele 73 to those who were willing,just
as does light to those with healthy eyes, so that with its help
they may see. But since Pelagius raises the question about our
present life, where "The corruptible body is a load upon the
soul, and the earthly habitation presses down upon the mind
that muses upon many things,,,174 I am surprised that he has
the nerve to think that without the healing assistance of our
savior, it is within our power not to sin, and to contend that
the ability not to sin belongs indeed to our nature, which is so
evidently flawed that its failure to perceive this fact makes its
flaw all the greater.
49.(57) Because it depends upon us not to sin, Pelagius says, we
are able to sin and not to sin. What if someone else should say,
"Because it depends upon us not to wish for unhappiness, we
are able both to wish for it and not to wish for it"? And yet we
absolutely cannot wish for it. For who could wish in any way to
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be unhappy, even ifhe wishes for something else which against

his will would bring him unhappiness? Again, since it is within
the power of God, much more than our own, not to sin, shall
we dare to say that he is able both to sin and not to sin? Far be
it from us to say that God could sin ! For, contrary to the opinion
of fools, [275] he does not become any less omnipotent, because
he cannot die and "he cannot deny himself." 175 What then does
Pelagius mean, and by what rules of rhetoric does he endeavor
to persuade us of a point that he does not want to examine
carefully? He adds still further, Because indeed the possibility of
not sinning does not depend upon us, even if we should want not to be
able not to sin, we cannot not be able not to sin. He has said this in a
convoluted manner and for this reason somewhat obscurely.
172. Rom 8.24-25.
173. Reading praeberet with PL and BA; CSEL: praebere.
174· Wis 9.15. . 175.2 Tim 2.13·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 65

But it is possible to put it more clearly as follows: because the

possibility of not sinning does not depend upon us, then,
whether we wish it or not, we are able not to sin. For he does
not say, "Whether we wish it or not, we do not sin"-undoubt-
edly we do sin if we wish to. Nevertheless, whether we wish it
or not, we have, he asserts, the possibility of not sinning, which
he says is inherent in our nature. Yet it can reasonably be said
of a man with healthy feet that whether he wish it or not he has
the possibility of walking, but if they are broken, then even if
he wishes, he does not have this possibility. Thus our nature
is corrupted, of which it is written, "Why is earth and ashes
proud?,,176 It is corrupted and it implores the physician: "Save
me, O L or, d ,,177 It
. cnes;
. "H eaI my sou, 1,,178 It
. cnes.
. Wh y d oes
Pelagius block these cries, and thus hinder the future health
[of the soul] by defending it as a present possibility?
50.(58) Note also what he adds, by which he thinks his posi-
tion is confirmed : No will, he declares, can take away that which is
demonstrated to be inseparably bound up with our nature. Whence
then that statement, "so that you do not the things that you
would,,?179 Whence also this: "For I do not the good which I
will; but the evil which I hate, that I do,,?180 Where is that possi-
bility "which is demonstrated to be inseparably bound up with
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our nature"? Behold, men do not do the things that they would.
And the question was concerned above all with not sinning, not
with flying, for the subject was men and not birds. Behold, man
does not do the good that he wills, but the evil that he does not
will, that he does; 181 to will is present with him, but to accom-
plish that which is good is not [276] present. 182 Where is that
possibility that "is demonstrated to be inseparably bound up
with our nature"? For whoever the Apostle represents in saying
"I", if he does not speak these things of himself personally, he
certainly represents by himself a man. It is maintained, how-
ever, by Pelagius that our human nature actually possesses an
inseparable possibility of not sinning at all. But the effect of

176. Sir 10.9' 177. Ps 11.2.

178. Ps 40.5. 179· Gal 5.17.
180. Rom 7.15. 181. Cf. Rom 7.19.
182. Cf. Rom 7.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 66 ON NATURE AND GRACE

these words, even when uttered by a man who is unaware of

what he is saying-but this man is not unaware, who puts for-
ward these things to be said to some listeners who are God-
fearing but not on their guard-is to cause the grace of Christ
to be of no effect, as if human nature were sufficient to itself
for its own justification.
51.(59) Nevertheless, to deflect the indignation with which
Christians protest for the sake of their own salvation and ask
him, "Why do you affirm that man is able to avoid sin without
the help of the grace of God?" Pelagius replies, The very possibil-
ity of not sinning lies not so much in the power of the will as in the
necessity of nature. Whatever is based in the necessity of nature un-
doubtedly belongs to the author of nature, that is, to God. How, there-
fore, he asks, can one judge it to be said that that is without the grace
of God, which is shown to belong to God particularly? Here his un-
derlying position is made clear; there is no way in which it could
be concealed. He attributes the possibility of not sinning to the
grace of God, because God is the author of that nature with
which, he declares, the possibility of not sinning is inseparably
bound up. Therefore, when a man wills a thing, he does it;183
and ifhe does not do it, it is because he does not will it. For when
this inseparable possibility exists, there can be no infirmity of
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the will, or rather no combination of the presence of the will

and the lack of accomplishment of the good. And if this is so,
then how does it happen that it is declared, "For to will is pres-
ent, but to accomplish that which is good is not present"? 184 For
if the author of this book spoke of that human nature, such as
it was in the beginning, created sound and without fault, then
this statement would be acceptable in some sense, although to
have the inseparable possibility [of not sinning], that is to say,
a possibility which cannot be lost, should not be ascribed to that
nature. [277] For that nature could be corrupted and require
the help of a physician to heal the eyes of the blind and to re-
store the capacity of seeing, which had been lost through blind-
ness, since I think a blind man would wish to see, but cannot-

183. Readingfacit with PL and BA; CSEL:faciat.

184. Rom 7.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ON NATURE AND GRACE 67

yet if he wishes and cannot, then the wish remains in him, but
the possibility has been lost.

The Opposition of Flesh and Spirit

52.(60) Consider further what obstacles Pelagius tries to
overcome, if he can, in order to introduce his position. He ad-
dresses to himself the following objection, saying, But, you will
say, according to the Apostle, the flesh is contrary to us. 185 To this he
replies, How can it be that to any baptized person the flesh is contrary,
since according to that same Apostle he is not considered to be in the
flesh? For he says, "But you are not in the flesh. ,,186 Let us grant for
now that for the baptized the flesh cannot be contrary to them;
whether this is true we shall see later. Now indeed, since he
could not altogether forget that he is a Christian, however
slightly he remembers it, he has retreated from his defense
of nature. Where, then, is the "inseparable possibility"? Are
those who are not yet baptized perhaps not included in human
nature? Here Pelagius comes close to waking up, and if he is
careful he can. How can it be, he asks, that to any baptized person,
the flesh is contrary? Therefore the flesh can be contrary to those
who are not baptized. Let him explain this somehow, since
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that nature which he has strongly defended also exists in them.

In any case he concedes that in them at least it has been cor-
rupted, even if now among the baptized the injured traveller
has left his inn healthy, or is healthy while yet in that inn to
which the compassionate Samaritan took him so that he might
be healed. 187 Now if he will just concede that in the non-bap-
tized the flesh is contrary, let him tell us what occurred to cause
this, since both the flesh and the spirit alike are the work of one
and the same creator and, since he is good, are beyond doubt
good, excepting only that damage that has been inflicted by
man's own will. That this defect in our nature may be healed,
we need that same savior, by whom as creator our nature was
brought forth. Butifwe confess that this savior and his remedy,

185. Cf. Ga1S.17. 186. Rom 8.g.

187. Cf. Luke 10.30-35'

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 68 ON NATURE AND GRACE

by which the Word was made flesh to dwell among US,188 are
required by both great and small, by all, that is, from crying
[278] infants to white-haired elders, then all controversy be-
tween us on this question will be resolved.
53.(61) Now let us see whether it is to be read that the flesh
is contrary to baptized persons also. On this subject, I ask, to
whom did the Apostle say, "For the flesh lusts against the spirit,
and the spirit against the flesh, for these are contrary one to
another, so that you do not the things that you would,,?189 I
presume he wrote this to the Galatians, to whom he said, "He
therefore who gives the Spirit to you and works miracles
among you, does he do it by the works of the law, or by the
hearing of the faith?" 190 Thus it appears that he speaks to Chris-
tians, to whom God has given his Spirit, and therefore to the
baptized also. Hence, we see that even in the baptized the flesh
is contrary, and that they lack that possibility, which, according
to Pelagius, is inseparably bound up with our nature. Where,
then, is the basis for his assertion, How can it be that to any baptized
person, the flesh is contrary? However he may understand
"flesh"-for in reality it is not human nature, which is good, but
the carnal sins of the flesh that are designated in this passage by
the word, "flesh"-note nonetheless that even in the baptized
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the flesh is contrary. And in what way contrary? That they do

not do what they would. Notice that the will is present in man,
but where is that "possibility" of nature? Let us admit that grace
is necessary; let us cry out, "Unhappy man that I am, who shall
deliver me from the body of this death?" And let us reply, "The
grace of God, by Jesus Christ our Lord." 191
(62) For when it is rightly asked of them, "Why do you say
that without the help of the grace of God man is able to be
without sin?" it is not there a question of that grace by which
man was created, but of that by which he is saved through Jesus
Christ our Lord. For the faithful say in prayer, "Bring us not
into temptation, [279] but deliver us from evil.,,192 But if this

188. Cf. John 1.14. 189. Gal 5.17.

190. Gal 3.5. 191. Rom 7.24-25'
192. Matt 6.13. For Matt 6.13a, Augustine prefers the wording, Ne nos inferas
in tentationem, over the more common, Ne nos inducas in tentationem (as in Vg),

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ON NATURE AND GRACE 69

possibility is in them, why do they pray? Or from what evil do

they pray to be delivered, if not above all else "the body of this
death," from which only "the grace of God by Jesus Christ our
Lord" delivers them?193 Certainly not from the substance of the
body, which is good, but from the sins of the flesh, from which
a man is not freed without the grace of the savior, not even
when through the death of the body he departs from the body.
In order that the Apostle might say this, 194 what did he say pre-
viously? "But I see another law in my members, fighting against
the law of my mind and captivating me in the law of sin that
is in my members.,,195 Behold what damage has been inflicted
upon human nature by the disobedience of the will! Let him be
allowed to pray that he may be healed. Why must he presume
so much about the "possibility of nature"? It is wounded, hurt,
damaged, lost. It is in need of a true confession, not of a false
defense. Let it seek then the grace of God, not that by which it
was created, but that by which it is restored-that unique grace
which Pelagius by his very silence proclaims to be unnecessary.
If he had said absolutely nothing about the grace of God, and if
he had not proposed to resolve this problem in order to remove
opposition on the subject, one might have considered that he
thought what is in fact true, but did not mention it, because one
Copyright © 1992. Catholic University of America Press. All rights reserved.

does not have to mention all one's opinions everywhere. But he

raised the question of grace and responded to it with what he
accurately rendered by Douai as 'Lead us not into temptation.' According to
D. de Bruyne, "The reading ne nos inferas in tentationem is not found in any
manuscript nor in any other Father. Burkitt seems correct in seeing here a
revision made by Augustine" ("Saint Augustin reviseur de la Bible," Miscellanea
Agostiniana 2. 596, as quoted in Lesousky, 233)' T. van Bavel, however, argues
that ne nos inferas was the text used in the liturgy at Hippo: "Plutat que d'y
voir une correction personnelle d' Augustin, ce sera l'usage liturgique qui aura
determine son choix" ("lnferas-Inducas: A propos de Mtth. 6,13 dans les oeu-
vres de saint Augustin," Revue Benedictine 6g [1959] 349). Augustine com-
mented on these two variant translations as early as 393, in De sermone Domini
in monte 2.9.30, and in De dono peTS. 6.12 he expresses the view that inferas is an
accurate rendering of the Greek ei<TljVE"yKT/>, which in fact it is. Both the Lt
and the Gk verbs could perhaps best be translated into English as "Subject us
not" (as NAB renders the Gk), but we choose the translation, "Bring us not into
temptation," as closer to the breadth of the meaning of inferas.
193. Rom 7.24-25. 194. That is, Rom 7.24-25'
195· Rom 7.23.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 70 ON NATURE AND GRACE

had in his heart. The question has been resolved, not in the way
we wished, but according to the doubts we had concerning his
meanmg.
54.(63) Then, with many quotations from the Apostle, he
endeavors to demonstrate something concerning which there
is no controversy: that what the Apostle often calls the "flesh," he
wants to be understood to be not the substance but the works of the flesh.
What does this have to do with the subject? The sins of the flesh
are contrary to the will of man; our nature is not at fault, but
its defects require a physician. What does he mean when he
asks, Who made the spirit ofman? and answers himself, God without
a doubt? Again he asks, Who created the flesh? And again he an-
swers, The same God, I believe. And a third time he asks, Is God,
who created both, good? [280] He replies, No one doubts it. Again
he asks, And are both good, since a good creator made them? And to
this he replies, It must be admitted that they are. Then he con-
cludes, If, therefore, the spirit is good and the flesh is good, since made
by a good creator, how can it be that two good things should be contrary
to one another? I pass over remarking that his entire argument
would be upset if one were to ask him, "Who made heat and
cold?" To which, without a doubt, he would respond, "God."
I will not press further my interrogation; let him determine
Copyright © 1992. Catholic University of America Press. All rights reserved.

whether heat and cold may be considered not to be good, or

whether they do not appear to be contrary to one another. To
this he might say, "These are not substances, but the qualities
of substances." Yes, that is true, but still they are natural quali-
ties and ones which without a doubt belong to the creation of
God; substances indeed are not said to be contrary to one an-
other in themselves, but rather through their qualities, as with
water and fire. And what if this were also true of flesh and
spirit? We do not declare this to be so, but we have set this forth
in order to show that his argument does not reach its conclusion
by a necessary inference. For even contrary elements may not
be in mutual opposition, but instead may temper one another
and produce a good equilibrium, for example, in the human
body, dryness and moisture, cold and heat, in the proper bal-
ance of which bodily health consists. However, the fact that the
flesh is contrary to the spirit, so that we do not do the things we

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 ON NATURE AND GRACE 71

would, is a defect, not a condition, of nature. Let the grace

which heals it be sought, and let the dispute come to an end.
(64) Despite the argument of Pelagius, how can these two
good elements, created by a good God, be contrary to one an-
other in unbaptized persons? Or will Pelagius regret having
made this statement, which he said because of some sentiment
of Christian faith? For when he said, How can it be that to any
person already baptized, the flesh is contrary? he indicated that in
the case of unbaptized persons it is possible for the flesh to be
contrary. Why did he add "already baptized," when, without
adding these words, he could equally well have said, "How can
it be that to any person the flesh is contrary?" and to demon-
strate this, have appended that argument of his to the effect
that both flesh and spirit are good, for they are created by a
good God, and therefore [281] they cannot be contrary to one
another. So if the unbaptized persons, for whom he clearly rec-
ognizes that the flesh is contrary, were to press him with ques-
tions and ask, "Who made the spirit for man?" Pelagius will
reply, "God." Suppose they ask him again, "Who created the
flesh?" He replies, "The same God, I believe." They ask a third
time, "Is God, who created both, good?" And he replies, "No
one doubts it." Finally, they put to him the one remaining ques-
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tion, "And are both good, since a good creator made them?"
He will admit this. Then they will cut his throat with his own
sword by drawing his conclusion and saying, "If therefore the
spirit is good and the flesh is good, since made by a good cre-
ator, how can it be that two good things should be contrary to
one another?" Perhaps he will reply here, "Pardon me, I should
not have said that the flesh cannot be contrary to any baptized
person, as if to imply that it is contrary to you unbaptized per-
sons, but rather I ought to have said without any exception that
the flesh is not contrary to anyone." See how he has boxed him-
self in, see what he says, who is unwilling to cry out with the
Apostle, "Who shall deliver me from the body of this death?
The grace of God, by Jesus Christ our Lord."l96 But why, Pel a-
gius asks, should I, who am already baptized in Christ, cry out in this
196. Rom 7.24-25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 72 ON NATURE AND GRACE

way? Let them cry out who have not yet received such a great benefit
and whose cries the Apostle represents in himself, if indeed they go so
far as to say this. But this defense of nature does not permit them
to cry out in these words. For it is not as though there is nature
in the baptized and no nature in the unbaptized. Or, if it is
recognized that among the latter it is corrupted, so that it is not
unreasonable for them to exclaim, "Unhappy man that I am,
who shall deliver me from the body of this death?" then help
arrives for the former also in what follows, "The grace of God,
by Jesus Christ our Lord.,,197 So let it be admitted at least that
human nature at all times stands in need of Christ the phy-
slClan. 198
55.(65) So, I ask, where did our nature lose that freedom,
which he desires to be given to him when he declares, "Who
shall deliver me?,,199 [282] For the Apostle finds no fault with
the substance of the flesh when he expresses the desire to be
delivered "from the body of this death,,,200 since the nature of
the body as well as that of the soul must be attributed to God as
their good author, but rather the Apostle speaks of the defects
of the body. For the death of the body separates us from the
body, but the sins contracted from it adhere [to the soul], and
a just punishment is due them, as that rich man found out
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in hell. 201 It was from these sins that he was unable to free him-
self, who said, "Who shall deliver me from the body of this
death?,,202 But wherever it was that he lost this freedom, cer-
tainly the "possibility of nature" remains "inseparable." From
the help of nature, he has the possibility; from his power of
free choice, he has the will. Why then does he desire the sacra-
ment of baptism? Is it because of past sins committed, so that
they may at least be forgiven, since they cannot be undone?
Release this man, let him cry out what he cried out before. For
he desires not only that he be mercifully freed from punish-
ment for past sins, but also that he might be strengthened and
197· Rom 7.24-25'
198. On this title, a favorite of Augustine, see Rudolph Arbesmann, "The
Concept of ' Christus Medicus' in St. Augustine," Traditio 10 (1954) 1-28.
199· Rom 7.24. 200. Rom 7.24.
201. Cf. Luke 16.22-26. 202. Rom 7.24.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 73

fortified so as not to sin in the future. For he is "delighted with

the law of God, according to the inward man," but then he sees
another law in his members fighting against the law of his
mind;203 he sees it is there, not remembers it was there. He is
pressed by what is present, not recalling what is past. And he
not only sees this law warring against him but even taking him
captive in the law of sin, which is, not which was, in his mem-
bers. 204 Thence comes his cry, "Unhappy man that I am, who
shall deliver me from the body of this death?,,205 Let him pray,
let him importune for the help of the most powerful physician.
Why contradict this prayer? Why drown it out? Why should
this unhappy person be restrained from asking for the mercy
of Christ, and that too by Christians? For it is they who were
walking with Christ who tried to prevent the blind man from
begging, with loud outcries, for light. 206 But even in the midst
of all the tumult of those who were opposing the blind man,
Jesus heard him crying out. Whence the response to this per-
son also: "The grace of God through Jesus Christ our Lord.,,207
(66) [283] Furthermore, even if we receive from these people
the acknowledgement that unbaptized persons may beg for the
help of the grace of the savior, this will certainly not be a minor
point against the false defense of nature as if it were self-suffi-
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cient, and of the power of free will. For he is not sufficient to

himself who says, "Unhappy man that I am, who shall deliver
me?,,208 Nor can he be said to have full liberty, who still asks to
be delivered.
56. Still, let us consider this question: Do those who are bap-
tized accomplish the good which they would do, without any
resistance from the concupiscence of the flesh? But what we
would say on this subject, Pelagius himself brings forward in
concluding this passage: As we have remarked, he says, the passage
in which these words occur, "The flesh lusts against the spirit, ,,209 should
be understood not of the substance, but of the works, of the flesh. We
also affirm that this is spoken, not of the substance of the flesh,

203. Rom 7.22-23. 204. Rom 7.23.

205. Rom 7.24. 206. Cf. Mark 10.46-52.
207. Rom 7.25. 208. Rom 7.24.
209. GaI5·17·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 74 ON NATURE AND GRACE

but of its works, which proceed from carnal concupiscence,

that is, of sin, which the Apostle admonishes us not to let reign
in our mortal body, so as to obey its desires. 210
57.(67) But even Pelagius ought to notice that it is to those
already baptized that it was said, "The flesh lusts against the
spirit, and the spirit against the flesh, ... so that you do not the
things that you would.,,211 But, so as not to discourage them
from this struggle and to seem through this statement to have
given them latitude for sin, the Apostle adds, "But if you are
led by the spirit, you are no longer under the law.,,212 For some-
one is under the law who wishes to abstain from sin out of fear
of the punishment which the law threatens, and not from any
love of justice; he is not yet free nor separated from the will to
sin. Actually, in his will he is guilty, for by it he would prefer, if
it were possible, that what he fears would not exist, so that he
might freely do what he secretly desires. Therefore he de-
clares, "If you are led by the spirit, you are no longer under the
law,,,213 under that law, of course, which inspires fear but does
not give love. For this "charity of God is poured forth in our
hearts" not by [284] the letter of the law, but "by the Holy Spirit,
who is given to US.,,214 This is the law ofliberty, not of servitude,
for it is above all the law of love, not of fear; concerning it the
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Apostle James also says, "B ut he that has looked into the perfect
law ofliberty.,,215 Thus Paul too was no longer terrified by the
law as of God as a slave, but was delighted with it according to
the inner man, although he nonetheless saw another law in his
members, fighting against the law of his mind. 216 Likewise he
declares also, "If you are led by the spirit, you are no longer
under the law.,,217 Insofar as one is led by the spirit, he is not
under the law, because insofar as he delights in the law of God,
he lives not in fear of the law, "because fear has pain,,,218 and
not delight.
58.(68) Consequently, if we think rightly, we ought to be
210. Cf. Rom 6.12. 211. GaIS.17.
212. Gal 5.18. 213. Gal 5.18.
21 4. Rom 5.5. 215. Jas 1.25.
216. Cf. Rom 7.22-23. 217. Gal 5.18.
218.1 John 4.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON NATURE AND GRACE 75

grateful for the healing of our members and to pray for further
healing in order that we may enjoy absolutely complete health,
to which nothing can be added, the perfect sweetness of God
and full freedom. For we do not deny that human nature can
be without sin, and we ought not in any way to deny that it can
become perfect, since we admit that it can make progress, but
only by "the grace of God, by Jesus Christ our Lord.,,219 We say
that by his aid it can become just and happy, he by whom it was
created to be at all. Thus it is easy to refute the objection which
Pelagius says some have made against him, "The devil is against
us." To this objection we immediately reply with the same
words that he has used, Let us resist him, and he will flee. "Resist the
devil," says the blessed Apostle, "and he will flee from you. ,,220 From this
it can be noticed to what extent he can harm those whom he flees, and to
understand what power he has, when he prevails only against those who
do not resist him. These words are also mine, for it cannot be said
more truly. However, there is this difference between us and
them, that, when the devil is to be resisted, we not only do not
deny but actually proclaim that the help of God is to be im-
plored, but they attribute so much power to the will, that they
would exclude prayer from our religious duties. For it is above
all [285] that we might resist the devil and that he might flee
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from us that we pray, "Bring us not into temptation.,,221 And

thus we have been put on our guard, just as soldiers are ex-
horted by their commander in the words, "Watch and pray that
you enter not into temptation.,,222
59.(69) But Pelagius argues against those who say, "And who
would not wish to be without sin, if that depended on the power
of man?" He rightly declares, By their very question they admit that
this is not impossible, because many or even all desire it. Only let him
recognize how this is possible, and there will be peace. For it is
"the grace of God, by Jesus Christ our Lord,,,223 the grace by
which Pelagius has nowhere been willing to say we, when we
pray, are helped, so as not to sin. If by chance he implicitly
acknowledges this, he must forgive us for having suspected
219. Rom 7.25. 220.J as 4·7·
221. Matt 6.13. 222. Mark 14.38.
223. Rom 7.25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 76 ON NATURE AND GRACE

otherwise. In that case, it is he himself who is the cause of all

the discredit which he suffers on this matter, for he is willing
to acknowledge it and yet unwilling to confess or declare it.
What would be the big problem with saying it, especially when
he has undertaken to treat and to clarify this question, as if he
had received objections on the part of opponents? Why did he
choose on such occasions only to defend nature, and to assert
that man was so created that he could have avoided sin ifhe had
wished not to sin. And why does he state that, because human
nature was created thus, that possibility, by which, if he had
wished not to sin, he would not have sinned, belongs to the
grace of God, and refuse to say anything concerning the fact
that nature itself is either healed by "the grace of God, by Jesus
Christ our Lord,,,224 because it has been corrupted, or is helped
because it is not sufficient to itself.

Is Freedom from Sin Possible in This Life? Texts from

Various Authors
60.(70) Whether in this world there has ever been or could
be anyone living so just a life as to be entirely without sin can be
a subject of some discussion among true and pious Christians.
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Nevertheless, if anyone doubts that such a person surely can

exist after this life, he lacks good sense. But, for my part, I do
not wish to argue the point even as it concerns this life. For
although it appears to me that one cannot understand other-
wise the passage of Scripture which reads, "In thy sight no man
living shall be justified,,,225 and other similar passages, still I
would that it were possible to show either that such testimonies
could be understood more favorably, or that a complete and
perfect justice, to which it would be impossible to add anything,
[286] had in the past been realized in someone while he lived
in this body, is presently being realized, and will be realized
in the future. But even so, there are far more who, while not
doubting it is necessary for them up to the last day of their life
to say, "Forgive us our debts, as we also forgive our debtors,,,226
224· Rom 7.25. 225. Ps 142.2.
226. Matt 6.12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 77
still confess that in Christ and his promises they have a true,
certain, and firm hope. At all events, there is no other way than
the helping grace of the savior, Christ crucified, and the gift of
his Spirit, by which any persons, whoever they be, can arrive at
absolute perfection, or by which anyone can attain the slightest
progress to true and holy justice-whoever denies this, I ques-
tion whether he can be counted in the number of true Chris-
tians of any sort.
61.(71) Again, with respect to the citations he provides, not
indeed from canonical Scriptures, but from certain works of
Catholic writers, in his attempt to rebut those who say he is
alone in defending such opinions, these statements are so neu-
tral that they oppose neither our opinion nor his. Among them
he wished to insert some passages taken from my books, re-
garding me as someone who seemed worthy of being cited with
them. I ought not to be ungrateful for this, and I do not want,
I say in a quite friendly spirit, for him to be in error, since he
has conferred this honor upon me. As to the first quotation,
why do I need to examine it at length, since I do not find there
the name of the author, either because Pelagius did not give it,
or because perhaps through some error the copy which you
sent me did not contain it? Especially since I am free with re-
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spect to the writings of such authors [to use my own judg-

ment]-for it is only to the canonical Scriptures that I must give
my unqualified assent-[I admit that] one passage, which he
quotes from the works of this author, whose name I did not
find there, bothers me somewhat: "It was fitting for the Master
and Teacher of virtue to become most like man, so that by con-
quering sin he might show that man is able to conquer sin.,,227
In whatever sense this statement was made, let the author at-
tend to [287] how it can be explained. For our part, we could
not possibly doubt that Christ had no sin in him to conquer,
Christ who was born in the likeness of sinful flesh, not in sinful
flesh itself. He cites another passage by the same author: "And

227. The quotation is from Lactantius, Divine Institutes 4.24 (CSEL 19· 373).
A work in seven books, written ca. 304-313, this is "the first systematic presen-
tation of the main Christian doctrines in the Latin language" (Quasten, Pa-
trology 2, 398).

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 78 ON NATURE AND GRACE

furthermore, by subduing the desires of the flesh, he would

teach us that one sins not through necessity, but through inten-
tion and will.,,228 As for myself, I understand "the desires of the
flesh," unless these words are spoken of the illicit desires, to be
such things as hunger, thirst, the need for rest, and other things
of this nature. For it is through these, although they are in
themselves faultless, that some men fall into sin. But this was
absent from that savior, even though, as we learn from the testi-
mony of the gospel, these affections were in him because of his
likeness to sinful flesh.
62.(72) Pelagius quotes the following passage from the
Blessed Hilary: "It is only when we are perfected in spirit and
changed by immortality, which blessedness has been reserved
only for the pure in heart, that we shall discover what is immor-
tal in God.,,229 How that which he said is contrary to what we
have said, or in what way it is of any use to Pelagius, I cannot
say, unless it is because it witnesses to the possibility of a man's
being pure of heart. But who denies that? Only it is through
"the grace of God, by Jesus Christ our Lord,,,230 not merely by
the freedom of our will. He also quotes the following passage:
"What books, then, had J ob read in order to abstain from every
evil work? For he worshipped God with a pure mind, unmixed
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with any vice, and such worship of God is the proper work of
justice.,,231 He tells us what Job [288] had done, but not that
which Job had brought to perfection in this world, or what he
either did or brought to perfection without the grace of the
savior, whom he had prophesied. For he abstains from all evil
acts who has sin in him and does not let it rule over him,232 and
who, whenever an evil thought insinuates itself in him, does not
allow it to result in an actual deed. However, it is one thing not
to have sin and another not to yield to its demands. It is one
thing to obey the command, "Thou shalt not covet,,,233 and an-

228. Lactantius, Divine Institutes 4.25 (CSEL 19· 377).

229. Hilary of Poitiers (313-367), Commentarius in Evangelium Matthaei 4.7
(PL 9· 933)·
230. Rom 7.25.
231. Hilary, Tractatus in lob, fro 2 (CSEL 65.23°).
232. Cf. Rom 6.12. 233. Exod 20.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 79

other, by some attempt at abstinence, to bring it about that one

at least follows what is also written, "Go not after your lusts,,,234
and yet to know that without the grace of the savior one can
accomplish neither the one nor the other. To do justice in the
true worship of God is to fight in an inward struggle with the
inward evil of concupiscence, but to realize perfect justice is to
have no adversary at all. For he who fights is always in danger,
and sometimes he is wounded, even ifhe is not brought down.
But he who has no enemy enjoys complete peace. And he is
most truly said to be without sin, in whom no sin lives, and not
he who, through abstaining from evil deeds, declares, "It is no
more I that do it, but sin that dwells in me.,,235
(73) For even job himself is not silent concerning his own
sins, and certainly our friend is right in his judgment that hu-
mility can by no means be placed on the side of falsehood. 236
Therefore, whatever job confesses, since he is a true worship-
per of God, he undoubtedly confesses it sincerely. And Hilary
himself, when he explains the verse of the psalm, in which it is
written, "You have despised all them that fall off from your
judgments,,,237 says, "For if God were to despise sinners, he
would indeed despise everyone, for no one is without sin. But
he despises those that fall away from him, who are called apos-
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tates.,,238 Notice how he does not say that no one was without
sin, [289] as if he were speaking of people of the past, but no
one is without sin. On this point, as I have said, I have no quar-
rel. But if someone does not yield to the Apostle john, who
does not himself say, "If we say that we had no sin," but, "If we
say that we have no sin,,,239 how will he be ready to yield to
Bishop Hilary? I raise my voice in the defense of the grace of
Christ, without which no one is justified, as though the free will
of our nature were sufficient. Indeed, it is Christ himself who
raises his voice in defense of this; let us submit to him when he
says, "W'Ith out me you can d 0 noth'mg. ,,240
63.(74) However, the holy Ambrose certainly, in the passage

234. Sir 18·30' 235. Rom 7.20.

236. See above, 34.38. 237. Ps 118.118.
238. Hilary, Tractatus super Psalmos 118.15.10 (CSEL 22. 493).
239. 1 John 1.8. 240. John 15.5.

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 80 ON NATURE AND GRACE

which Pelagius mentions,241 opposes those who say that a man

cannot be without sin in this life. To support this position, he
cites the case of Zechariah and Elizabeth, for they are said in the
gospel to have walked in all the justifications of the law without
blame. 242 But does he deny that this has been done through
"the grace of God, by Jesus Christ our Lord,,?243 Undoubtedly,
it was through a faith in him that the just lived, even before his
passion. It is he who bestows the Holy Spirit, through whom
love is poured forth in our hearts,244 by which alone whoever is
just is just. It is this Spirit that the bishop referred to when he
specifically reminds us that he is to be obtained through pray-
ers-for the will is insufficient without divine assistance-when
in his hymn he says, "To our earnest prayers he grants the Holy
Spirit to be gained.,,245
(75) I will also cite a passage from the same work of the
blessed Ambrose from which Pelagius has quoted what he saw
fit to quote: " 'It seemed good to me,'246 he says. What he says
seemed good to him cannot have seemed good to him alone.
For it is not simply the human will to which it seemed good
[290], but he likewise has found it good, 'Christ that speaks in
me,'247 who brings it about that that which is good can also seem
good to us. For him upon whom he has mercy he also calls.
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Therefore, he who follows Christ can answer when asked why

he wished to be a Christian, 'It seemed good to me.' When he
says this, he does not deny that it also seemed good to God, for
'by God is prepared the will of man. ,248 For it is by the grace of
God that God is honored by a saint.,,249 This is what our author

241. Ambrose, Exp. ev. sec. Luc. 1.17 (CSEL 32. 4, 21) (written between 377
and 389).
242. Luke 1.6. 243. Rom 7.25.
244· Rom 5·5·
245. Ambrose, Hymn. 3.7-8:
Votisque praestat sedulis
sanctum mereri spiritum.
This hymn, which begins, "lam surgit hora tertia," is found in PL 16. 1410.
246. Luke 1.3. 247· 2 Cor 13.3.
248. Prov 8,35 (LXX).
249. Ambrose, Exp. ev. sec. Luc. 1.10 (CSEL 32. 4. 17). Augustine also cites
this text at De dono pers. 19.49. below.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 81

must understand, if he is attracted by the words of Ambrose:

that God prepares the will of man. Besides this there is no prob-
lem, or no great problem, as to who might have attained perfec-
tion and at what time, provided that no doubt is raised concern-
ing whether the thing itself can occur without the grace of
Christ. Then, how important it is that our author should ob-
serve one line from the statement that he quoted from Am-
brose. For when he had said, "For since the Church has been
assembled from among the nations, that is, from sinners, how
can it be unpolluted when it is composed of such polluted mate-
rial, unless it first be cleansed of sin by the grace of Christ, and
secondly that it abstain from sins through its quality of not sin-
ning?" he added a statement, which for obvious reasons our
author has refused to quote. For Ambrose declares, "The
Church was not immaculate from its origin, for that was impos-
sible for human nature, but by the grace of God and its own
quality, according to which it no longer sins, it becomes such
that it appears to be immaculate.,,25o Who does not understand
the reason why our author has not added these words? This
concerns the fact that even now in this world the Church can
arrive at that most immaculate purity which all holy persons
desire-a perfection which in the next world, without any ad-
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mixture of evil men, and without any law of sin in it resisting

the law of the mind,251 will permit it to lead [291] an absolutely
pure existence in divine eternity. Yet our author should con-
sider well what, following the Scriptures, Bishop Ambrose has
said, "The Church was not immaculate from its origin, for that
was impossible for human nature.,,252 By the phrase, "from its
origin," he means of course from the time of our being born of
Adam. For no doubt Adam himself was created immaculate.
But in the case of those who are by nature the children of
wrath/ 53 deriving from him that which was corrupt in him,
Ambrose has established that to be immaculate from its origin
was impossible for human nature.

250. Ambrose, Exp. ev. sec. Luc. 1.17 (CSEL 32. 4, 21).
251. Cf. Rom 7.23.
252. Ambrose, Exp. ev. sec. LuG. 1.17 (CSEL 32.4,21).
253. Cf. Eph 2.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 82 ON NATURE AND GRACE

64.(76) Also John, the bishop of Constantinople, Pelagius says in

citing him, said that sin is not a substance, but an evil act-who
denies this ?-and that because it is not natural, therefore the law was
promulgated against it, and that it comes from the freedom ofthe will. 254
Again, who denies this? However, our present question does
not concern our human nature as it is in this life; rather it con-
cerns the grace of God, by which our nature is healed through
Christ the physician, whom our nature would not need if it
were well, our nature which Pelagius defends as ifit were sound
or as if, the free choice of the will being sufficient to it, it were
able not to sin.
(77) Again, what Christian is ignorant of the truth which Pel-
agius quotes from the most blessed Xystus, bishop of the
church of Rome and martyr of the Lord, who said, "God has
allowed men the freedom of their will, so that by living in purity
and without sin they may become like unto God.,,255 But it be-
longs to free will to listen to him calling and to believe and to
ask of him in whom one believes for help so that one may not
sin. For when he says, "they may become like unto God," it is
through God's love, "which is poured forth in our hearts," not
by the possibility of nature nor by the free choice which is in us,
but "by the Holy Spirit, who is given to US,,,256 that they will
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become like God. This same martyr also says, "A pure mind
254. From a lost treatise of St. John Chrysostom (344/54-407).
255. In Retr. 2.68, Augustine notes that the words which he had taken to be
those ofXystus (or Sixtus), bishop of Rome (257-58) and martyr, "were really
the words of Sextus the philosopher, not of X ystus the Christian." Henry Chad-
wick, in The Sentences o/Sextus: A Contribution to the History o/Early Christian Ethics,
Texts and Studies, New Series, V (Cambridge: Cambridge University Press,
1959), argues that Sextus was a Christian. This opinion is followed by Evans,
Pelagius, 44: "The 451 maxims, largely ethical in concern, have as their author
a Christian sage active probably in the late second century and writing in
Greek," who "drew upon a collection or collections of pagan maxims, for the
most part neo-Pythagorean in provenance." Jerome argued (Comm. in Ezech.
6; Ep. 133.3; Inler. 4.41.4) that Sextus was a pagan, "and it is undoubtedly on
the basis of having read Jerome that Augustine in his late years makes the same
assertion" (Evans, 46). The three sayings quoted here are numbered 36, 46,
and 60, respectively, in Chadwick's edition. The Greek of number 36 reads,
egovO"iav 7TtO"TCP <> Oeo,> 8UlwO"t rilv KaTa Oeov' KaOapav ovv 8i8WO"t Kat
eXva/AoapTT/Tov: 'God gives to the man who has faith a liberty like unto his, there-
fore pure and free from fault.'
256. Rom 5.5.

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 ON NATURE AND GRACE 83

is a holy temple for God, and the best altar to him is a heart
that is clean and without sin." Who does not know that a pure
heart is to be brought to this perfection while "the inward
man is renewed day by day,,,257 but that this renewal is not ac-
complished without "the grace of God, by Jesus Christ our
Lord"?258 Again he says, "The man who is chaste and without
sin has received from God the power to be a son of God." He
meant this as an admonition that when anyone had become so
chaste and without sin-there remains some question where
and when this perfection might have been attained, a question
well worth exploring among the pious, among whom neverthe-
less there is agreement, on the one hand, that this can be done,
and, on the other hand, that it cannot be done except through
"the mediator of God and men, the man Christ J esus"259-nev-
ertheless, as I began to say, Xystus prudently admonished that
when any man attains such a high character and thus is rightly
considered to be among the sons of God, such an achievement
must not be considered to have been accomplished by his ability
alone. This ability he has received through the grace of God,
because he did not possess it in a nature that had become cor-
rupted and depraved, as we read in the gospel, "But as many
as received him, he gave them power to be made the sons of
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God,,,260 which indeed they were not by nature, nor would they
have become at all unless by receiving him they also received
that power through his grace. This is the power which is
claimed for itself by the strength of that love which does not
exist in us unless "by the Holy Spirit, who is given to US."26!
65.(78) Pelagius 262 then quotes from a commentary by the
venerable priest Jerome on the following passage from Scrip-
ture: "Blessed are the clean of heart, for they shall see God."263
Jerome states, "Their conscience does not charge them with
any sin," and he adds, "The pure God is perceived by a pure

257.2 Cor 4.16. 258. Rom 7.25.

259. 1 Tim 2.5· 260. John 1.12.
261. Rom 5.5.
262. Pelagius now attempts to support his case with citations from the works
of his great enemies, Jerome and Augustine.
263. Matt 5.8.

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 84 ON NATURE AND GRACE

heart, for the temple of God cannot be defiled."264 Such purity

is to be brought about in us by endeavor, by labor, by prayer,
and by having our prayers answered, so that we may be brought
to that state of perfection in which we may be able to perceive
God with a pure heart, by his grace, through Jesus Christ our
Lord. 265 Again he quotes from the aforementioned preacher:
[293] "God created us with a free will, and we are led by neces-
sity neither to virtue nor to vice; otherwise, where there is ne-
cessity, there is no crown."266 Who would not accept this? Who
would not subscribe to this with all his heart? Who would rejoin
that human nature was created otherwise? But in doing good
there is no bond of necessity, for liberty belongs to love.
66.(79) Return to the statement of the Apostle, "The charity
of God is poured forth in our hearts, by the Holy Spirit, who is
given to US."267 Given by whom, if not by him who "ascended
on high, led captivity captive, and gave gifts to men"?68 But
since, because of the defects of our nature, not the constitution
of our nature, there exists a certain necessity to sin, a man
should listen, and so that this necessity should cease to exist,
should learn to say to God, "Deliver me from my necessities.,,269
For in such a prayer there is a struggle against the tempter, who
fights against us because of this very necessity. And through
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this struggle, with the help of grace through our Lord Jesus
Christ, not only will the evil necessity be removed but full lib-
erty will be restored.
67.(80) Let us come to our own case. Bishop Augustine also,
says Pelagius, in his books, On Free Choice of the Will, writes this:
"Whatever may be the cause which acts upon the will, if it is impossible
to resist it, to submit to it is not sinful; if, however, it may be resisted, let
it not be submitted to, and there will be no sin. By chance does this
deceive the unwary man? Let him take care, therefore, not to be de-
ceived. But what if the deception is so great that it is impossible to guard

264. Jerome, Commentariorum in Matheum libri IV, 1.5.8 (CCSL 77. 25) (writ-
ten ca. 398).
265. Cf. Rom 7.25.
266. Jerome, Adversus Iovinianum 2.3 (PL 23. 286) (written 390-91).
267. Rom 5.5. 268. Eph 4.8.
269. Ps 24.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 ON NATURE AND GRACE 85

against it? In that case there are no sins. For who sins in a matter where
precaution is quite impossible? Sin, however, is committed; therefore
precaution is possible. ,>270 I acknowledge that these are my words,
but he in turn should see fit to acknowledge all that was said
before. [294] For the discussion is about the grace of God,
which comes to our aid as a remedy through the mediator, and
not about the impossibility of justice. It is possible, it is dearly
possible, to resist this cause [that acts upon the will], whatever
it is. For in this situation we pray for help, saying, "Bring us not
into temptation,,,271 and we would not ask for this help if we
thought that it was absolutely impossible to resist. Sin can be
guarded against, but only with the help of him who cannot be
deceived. For this itself also pertains to guarding against sin,
if we truly say, "Forgive us our debts, as we also forgive our
debtors.,,272 For there are two ways by which, even in the case
of bodily sickness, evil can be guarded against: by taking care
. either to prevent its occurrence or, if it occurs, to obtain a quick
cure. To prevent its occurrence, let us take care by saying,
"Bring us not into temptation," and in order that we may be
quickly cured, let us take care by praying, "Forgive us our
debts." Whether the danger is menacing or already present
within, it may therefore be guarded against.
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(81) Moreover, so that my thought on this subject is perfectly

dear, not merely to him but also to those who have not read my
books, On Free Choice of the Will, and not having read them, may
perhaps read this present work, I must quote a passage from
those very books. If Pelagius had agreed with this statement
and quoted it in his book, there would be no further contro-
versy between us on this point. 273 For, immediately after my
statement which he has quoted, I myself added and worked
through as fully as I could the objection that might arise: "Nev-
ertheless, certain actions are disapproved of, even when they

270. Augustine, De Libero arbitrio (begun ca. 388 and completed ca. 395)
3. 18 .5°'
271. Matt 6.13. 272. Matt 6.12.
273. Cf. Retr. 1.8,5 where Augustine also quotes from the remainder of De
lib. arb. 3.18 in order to refute Pelagius' interpretation of the passage quoted
here.

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 86 ON NATURE AND GRACE

are done in ignorance, and are judged deserving of punish-

ment, as we read in the inspired authorities.,,274 After citing
some examples of these, I proceeded to speak of infirmity as
follows: "Some actions deserve disapproval even when done
from necessity, as when a man wishes to act rightly but cannot.
For whence else are these words, [295] 'For the good which I
will, I do not; but the evil which I hate, tha~ I do?' ,>275 Then,
after quoting other passages from the divine Scriptures in sup-
port of this opinion, I say, "But all these are statements of per-
sons coming from that time of condemnation to death. For if
this is not man's punishment, but his nature, then these are not
sins." Then a little later I say this:
It remains, therefore, that this just punishment comes from man's
condemnation. Nor ought it to be wondered at, that either by igno-
rance man has no free choice of the will to select what is right to do, or
that because of the resistance of carnal habit, which through the force
of mortal transmission, has somehow become rooted in his nature, he
perceives what ought to be done and wills it but cannot accomplish it.
For it is a very just punishment of sin that someone should lose the
power of which he was unwilling to make good use, when he might
without any difficulty have done so had he willed. And indeed it is the
case that just as the one who, knowing what is right, does not do it,
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loses the knowledge of what is right, so also the one who does not wish
to do what is right when he can loses the ability to do it when he wishes.
For in reality for everl 76 sinful soul there are two punishments, igno-
rance and difficulty. From ignorance arises the shame of error; from
difficulty arises the affliction of anguish. But to accept the false as true,
so that one errs unwillingly, and to be unable, because of the resisting
and tormenting pain of carnal bondage, to abstain from acts of pas-
sion, are not the nature of man as he was created, but rather the pun-
ishment of man under condemnation. But whenever we speak of the
free will to do what is right, we mean that freedom in which man was
created. 277

[296] To some men, who from this raise what seems to them to
be a just objection to the transmission and transfer of the de-
274. De lib. arb. 3.18.51.
275. De lib. arb. 3.18.51, citing Rom 7.15,19.
276. Reading omni with PL and BA; CSEL: omnia.
277. De lib. arb. 3.18.51-52.

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 ON NATURE AND GRACE 87

fects of ignorance and difficulty from the first man to his pos-
terity, my answer is this:
To them I say, it should be briefly responded, that they should be silent
and cease murmuring against God. Perhaps their complaint might
have been just, if no one among men had stood forth to vanquish error
and lust. But when indeed there is everywhere present one who in
many ways, through the created world which serves him as its master,
calls him who has turned away, instructs him who believes, comforts
him who hopes, encourages him who loves, assists him who endeavors,
hears him who prays, you are considered at fault not because you are
involuntarily ignorant, but because you do not seek that of which you
are ignorant, not because you do not bind up your wounded members,
but because you despise him who wishes to heal them.278

In this way I exhorted them, as best I could, nor did I render

empty the grace of God, without which the nature of man, now
darkened and wounded, can be neither enlightened nor
healed. On this issue turns the entire discussion with our oppo-
nents: that we do nothing to frustrate the grace of God, which
is in Christ Jesus our Lord, by a perverse defense of nature. In
reference to that nature I said, shortly after the passage just
quoted, "In fact, of nature itself we speak in one sense, the
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proper sense, when we describe it as that human nature in

which man was first created faultless according to his kind, and,
in another sense, when we speak of that nature in which we are
born ignorant, mortal,279 and subject to the flesh by reason of
our condemnation. It is in the latter sense that the Apostle says,
'We were by nature children of wrath, even as the rest.' ,,280

Conclusion
68.(82) [297] If, therefore, we wish, with Pelagius, to arouse
and enkindle cold and sluggish souls, by Christian exhortations, to lead
good lives, let us first exhort them to that faith whereby they may
become Christians and be subject to the name of him without

278. De lib. arb. 3.19.53.

279. Adding, with BA and PL, et mortales, omitted by CSEL.
280. De lib. arb. 3.19.54, citing Eph 2.3.

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 88 ON NATURE AND GRACE

whom they cannot be saved. However, if they are already

Christians but neglect to live rightly, they must be chastised
with threats and aroused by the praises of rewards, but in such
a manner that we remember to urge them to pious prayers as
well as to good actions. Let us remember also to instruct them
in such soundness of doctrine that they will both give thanks,
from that time when they have begun to live rightly, because
they have done something without difficulty, and, whenever
they do experience some difficulty, endeavor to obtain facility
from the Lord by faithful and persevering prayers, and actions
stemming from mercy. For those who progress in this way,
where and when they attain the fullness ofjustice does not con-
cern me greatly. But wherever and whenever they realize per-
fection, I maintain that it cannot be realized except by "the
grace of God, by Jesus Christ our Lord.,,281 And, when they
have attained the clear knowledge that they have no sin, shall
they not say they have no sin, lest the truth be not in them,282
just as the truth is not in those who, although they have sin, yet
say they do not?
69.(83) Indeed, the precepts are good, as Pelagius says, if we use
them lawfully.283 And in virtue of our strong conviction "that
the good and just God could not have prescribed impossibilit-
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ies," we are admonished both what to do in easy things and

what to ask for in difficult ones. Indeed, all things are easy for
love, to which alone the burden of Christ is light,284 or which
alone is itself the burden which is light. Thus it is said, "And his
commandments are not heavy,,,285 so that whoever finds them
heavy should consider that the inspired statement that they
"are not heavy" could only mean that there is a disposition of
heart to which they are not heavy, and should pray for that
disposition, which he lacks at present, in order to carry out what
is commanded. Concerning what is said [298] to Israel in Deu-
teronomy, if we interpret it with piety, with veneration, and in
a spiritual sense, this text has the same meaning, since, in fact,
281. Cf. Rom 7.25. 282. cr. 1 John 1.8.
283. cr. 1 Tim 1.8. 284. Cf. Matt 11.30.
285. 1 John 5.3.

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 ON NATURE AND GRACE 89

after having quoted this passage, "The word is near you, even
in your mouth, and in your heart,,286 (the text here adds, "in
your hands,,,287 for in a spiritual sense there are hands in the
heart), the Apostle continues, "This is the word of faith, which
we preac h .,,288 H ence, wh oever turns b ac k ,as It
..IS cornman d e d
here, to the Lord his God, with all his heart and with all his
soul,289 will not find God's commandment "heavy. " For how can
it be heavy when it is the precept oflove? For either a person
does not love, and then it is burdensome, or he does love, and
then it cannot be burdensome. And he loves if, as Israel is there
enjoined, he has turned back to the Lord his God with all his
heart and with all his soul. "A new commandment," says Christ,
"I give unto you: that you love one another.,,290 And, "For he
that loves his neighbor has fulfilled the Law.,,291 And again,
"Love is the fullness of the law.,,292 In the same sense is this
statement also: "If they walk in good paths, they will indeed
find the paths of justice easy.,,293 Why therefore is it said, "For
the sake of the words of your lips, I have kept hard ways,,,294
unless because both this and the preceding statement are true?
The paths are hard for fear, easy for love.
70.(84) Thus the beginning of love is the beginning of jus-
tice; progress in charity is progress in justice; great charity is
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great justice; perfect charity is perfect justice; but it is "the char-

ity from a pure heart, and a good conscience, and an unfeigned
faith,,,295 which in this life is the greatest, when because of it life
itself is contemned. 296 But I would be astonished to discover
that it had no place to grow after it had left this mortal life. Yet
wherever and whenever it becomes complete, in such a way
that nothing can be added to it, it is certainly not "poured forth
in [299] our hearts" by the powers of nature or the will that are

286. Deut 30.14.

287. Augustine here follows the LXX; see Quaestiones in Heptateuchum 54.
288. Rom 10.8. 289. Cf. Deut 30.2.
290. John 13.34. 291. Rom 13.8.
292. Rom 13.10. 293. Prov 2.20.
294. Ps 16+ 295. 1 Tim 1.5.
296. Cf.John 15.13.

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 90 ON NATURE AND GRACE

within us, but "by the Holy Spirit, who is given to US,,,297 who
both helps our weakness and cooperates with our strength. For
this is the very "grace of God, by Jesus Christ our Lord,,,298 to
whom, with the Father and the Holy Spirit, belong eternity and
goodness, for ever and ever. Amen.
2g7· Rom 5·5. 2g8. Rom 7.25.
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 ON THE PROCEEDINGS
OF PELAGIUS
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Copyright © 1992. Catholic University of America Press. All rights reserved.

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 INTRODUCTION

Orosius
As it turned out, it was Spain that linked Africa and Palestine
in the Pelagian conflict. Orosius,1 a Spanish priest, native of
Braga, came to A ugustine in 415 to consult with him about Ori-
genism and Priscillianism, the latter of which especially was
gaining prominence in Spain. For Augustine he wrote a brief
work, Commonitorium de errore Priscillianistarum et Origenistarum,
and to this Augustine replied in 415 with Ad Orosium contraPris-
cillianistas et Origenistas. Augustine describes him as "religious,"
"alert of mind, ready of speech, burning with eagerness.,,2 Put-
ting together what Augustine says with what he leaves unsaid,
Bonner characterizes him thus: "In Orosius, a burning zeal for
the Faith was united with a narrow and ungenerous nature,
and the whole allied to an impetuous temperament, and a re-
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markable naivety, which was later to have full rein in his History
against the Pagans.,,3 This work, the main basis for Orosius' rep-
utation, was written at Hippo at Augustine's behest in 417-18.
(2) But now, in415, after his own response to Orosius' inquir-
ies, Augustine recommended he travel to Palestine to study
with Jerome and made him the bearer of two long letters to
Jerome (Epp. 166 and 167), having to do with the Pelagian con-
troversy. He settled in at Jerome's monastery in Bethlehem,
but from there was called to testify at a synod at Jerusalem on
July 28, 415. BishopJohn ofJerusalem4 wanted to inquire con-
cerning the disputes involving Pelagius and Caelestius, and
called on Orosius as a source of information about events in
North Africa. s
1. His surname, Paul, is not attested before the sixth century.
2. Ep. 166.2. 3. Bonner, St Augustine, 332.
4. Bishop from 386 or 387 to 417.
5. Our main source for this synod is Orosius, Apol.3-6.

93

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 94 PROCEEDINGS OF PELAGIUS

(3) At the synod, Orosius, who spoke in Latin and had to

make use of an interpreter, described the condemnation of
Caelestius at Carthage in 411 and read to those assembled from
Augustine's Ep. 157 to Hilary, against Pelagian ideas being
spread about in Sicily. John summoned Pelagius and offered
him a chance to reply to the charges made against him. Asked
if he had taught the doctrines to which Augustine had re-
sponded, Pelagius answered, "And who is Augustine to me?"
Orosius tells us the audience was shocked, but John asked Pel a-
gius, "although a layman in an assembly of priests," to sit down
and declared, "I am Augustine here." Orosius, not one to be
overawed by a Greek bishop, retorted, "If you are going to as-
sume Augustine's person, follow his faith!,,6 Orosius then de-
clared that Pelagius had said to him, "A man can be without
sin and easily keep the commandments of God, if he wishes.,,7
Pelagius readily admitted he had said this and still said it. Oro-
sius replied that it had been condemned at Carthage and at-
tacked by Augustine and Jerome. John asked if Orosius and
his associates wanted to act as Pelagius' accusers, while Orosius
regarded the matter as already having been decided for the
Church as a whole at Carthage. Pressed further on the question
of a sinless life, Pelagius anathematized anyone who said this
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was possible without the grace of God. 8 This was enough to

satisfy John, who thereupon challenged Orosius as to whether
he denied that humans could avoid sin even with God's help.
Orosius, to avoid complete defeat, urged that the issue, since it
was a dispute among Latins, be referred to Pope Innocent at
Rome, and this the synod agreed to do.
(4)John clearly had not heard Orosius with sympathy, and
when Orosius presented himself on September 12 to assist the
bishop in celebrating the feast of the dedication of the Church
of the Resurrection, John denounced him as having declared
that a man cannot be without sin even with the help of God. 9 It
was to clear himself of this charge that Orosius wrote the Liber
apologeticus.
6. Apol+
7. See De gest. Pel. 14.37-15.38 and 30.54.
8. De gest. Pel. 14.37,30.54. 9· Apol. 7·

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 INTRODUCTION 95

The Synod of Diospolis

(s) Gaul furnishes the next dramatis personae. The cause
against Pelagius was taken up by two Gallic bishops, Heros and
Lazarus, living in Palestine after having both been exiled from
their sees for their support of the usurper, Constant~e IIl. lO
Heros, a former disciple of Martin of Tours, was bishop of
Arles from 408-11, while Lazarus was bishop of Aix during
those same years. Lazarus had already drawn public attention
some years earlier when he had unsuccessfully brought
charges against bishop Briccius (or Brictius), the successor of
Martin at Tours, and Pope Zosimus later expresses a view of
him as nothing but a trouble-maker. II
(6) Working from Pelagius' Book of Testimonies, the proposi-
tions condemned at Carthage in 411, Augustine's Letter IS7 to
Hilary, and a lost work ascribed to Caelestius, they drew up
a libelius of charges against Pelagius, which they presented to
Bishop Eulogius of Caesarea, the primate of Palestine. Eulo-
gius summoned thirteen other bishops, including] ohn of] eru-
salem, to meet with him in a synod at Diospolis, also known as
Lydda (or Lod in the Old Testament and modern Israel), a
town about twenty-five miles northeast of Jerusalem.
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(7) The synod was convoked in mid-December of 41S, with

Pelagius present but Heros and Lazarus absent, owing, ac-
cording to Augustine, to the illness of one of them. 12 Still, "the
way in which they brought accusations against Pelagius, and
failed to appear to press them, suggests that they were not act-
ing on their own behalf, but were the mouthpieces of Jerome
and Orosius.,,13 At the synod, then, Pelagius, speaking through
an interpreter,14 "had the field to himself.,,15
(8) Since Augustine, in De gestis Pelagii, gives the libelius in
full, as well as substantial portions of Pelagius' replies to the
10. For brief biographies of Heros and Lazarus, see Griffe, La GauZe chret-
ienne 2. 237-39 and 252-56. Our main sources for the history of Heros and
Lazarus prior to 415 are Prosper of Aquitaine's Chronicon for the year 412 (PL
51. 590-91), on Heros, and letters 2-4 of Pope Zosimus (PL 20.649-65)'
I I . Zosimus, Ep. 4.2. 12. De gest. Pel. 1.2,35.62.
13. Ferguson, Pe/agius, 86. 14. De gest. Pel. 1.2.
15· Bonner, StAugustine, 335.

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 96 PROCEEDINGS OF PELAGIUS

charges, a detailed examination of the exchanges at Diospolis

will be deferred to the part of this Introduction which offers a
synopsis of De gestis Pelagii. Brown summarizes epigrammati-
cally: "With a lack of scruple, common in men of high princi-
ples, [Pelagius] condemned his own disciple, Caelestius, and
explained away the passages in his own works which had made
him seem an enfant terrible in the West.,,16 He was able to ex-
plain, to the synod's satisfaction-although not to Augustine's
-the passages from the Book of Testimonies adduced against
him, while (mendaciously? 17) disclaiming authorship of several
quotations brought forward in support of one charge. To a few
of the propositions attributed to Caelestius or his followers,
Pelagius gave explanations acceptable to the synod; the rest,
including most of those which were most offensive to Au-
gustine, he disavowed, anathematizing those who held them.
The final verdict of the synod said simply, "Now that we have
received satisfactory reply to the charges brought against Pela-
gius the monk, here present, and since he is also in agreement
with the holy doctrines and anathematizes those things which
are contrary to the faith of the Church, we recognize him to
belong to the communion of the catholic Church.,,18
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From the Synod of Diospolis to De gestis Pelagii

(9) Pelagius felt vindicated and sought to take advantage of

the situation by seeing to it that his account of the proceedings
was publicized far and wide. First, a letter, which Augustine
reasonably surmised to be by Pelagius, was circulated, glorying
in the verdict of the bishops, and in particular in their approval
of the claim that "a man can be without sin and easily keep the
commandments of God, if he wishes." This was a statement
Pelagius made in his Book of Testimonies; the trouble was that,
in the libellus against him, and in his successful defense of the
proposition at Diospolis, the word easily nowhere appeared. 19
Second, by way of the deacon Charus, but without a letter of
16. Brown, Augustine of Hippo, 357.
17. See Evans, "Pelagius' Veracity at the Synod of Diospolis."
18. De gest. Pel. 20.44. 19. De gest. Pel. 30.54-55.

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 INTRODUCTION 97

introduction, Pelagius sent Augustine a brief report (chartula)

giving his own account of the synod, omitting (as Augustine
later found out) his own anathemas, as well as those of the
synod, of many of the propositions attributed to Caelestius. 20
(10) Meanwhile, Orosius returned to North Africa early in
416, bearing a briefletter from Jerome to Augustine (Ep. 172)
and another letter, unfortunately now lost, from Heros and
Lazarus. Soon after, Augustine received another letter from
Jerome, brought by Lazarus and a third, brought by a priest,
Innocentius. 21 Augustine replied in Ep. 19*, included in the
collection of Augustine's letters discovered by Johannes Divjak
and translated by Robert Eno in FOTC 81 (1989). In ithe men-
tions that he has sent Jerome a copy of Pelagius' De natura as
well as his own De natura et gratia. He also notes that he has
written to Pelagius "something which, unless I am mistaken, he
will receive with bad grace, though perhaps it will eventually
serve for his salvation.,,22 Again, regrettably, this has not sur-
vived, nor is there anywhere a mention of a reply by Pelagius.
Augustine also speaks of having "written a long letter concern-
ing him to the bishops Eulogius and John, and briefly to the
holy priest Passerio.,,23 As noted below, Augustine did not get
the response he wanted from John.
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(11) The letter from Heros and Lazarus which Orosius had
brought was read before a provincial synod at Carthage in mid-
416, and the synod decided to anathematize the opinions of
Pelagius and Caelestius (allowing that Pelagius and Caelestius
may have been converted from their errors) and to write to
Innocent I of Rome to enlist the support of the Roman see for
their action. 24 Shortly afterwards, the bishops of Numidia, in-
cluding Augustine, wrote to Innocent in a similar vein. 25 Fi-
nally, Augustine, joined by Aurelius, Alypius, Evodius, and
Possidius, wrote a longer letter to Innocent, describing and at-
20. De gest. Pel. 32.57-33.59.
21. Ep. 19*.1. The letters from Jerome (other than Ep. 172) have not sur-
vived.
22. Ep. 19*+
23. Ep. 19*+ Passerio was associated with Orosius in his attack upon Pela-
gius before John at Jerusalem in July 415. See Orosius, Apol. 6 and 7.
24. Augustine, Ep. 175. 25. Augustine, Ep. 176.

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 98 PROCEEDINGS OF PELAGIUS

tacking the errors of Pelagius and asking that he be summoned

to Rome for questioning, or at least be asked by way of a letter
to denounce these errors. Along with this letter, the authors
sent Innocent a copy of Pelagius' De natura and the chartula
which had been sent to Augustine via Charus. 26
(12) At around the same time, Augustine wrote to John of
Jerusalem for a copy of the official proceedings of the Synod
ofDiospolis.27 This was probably a second request,28 and along
with it Augustine enclosed a copy of De natura, noting that it
contradicts what Pelagius was reported to have said at Diospolis
about whether the Old Testament mentions people who lived
sinless lives. Ep. 4*, from the Divjak collection, makes it clear
that John did not honor Augustine's request for a copy of the
proceedings. "John probably never responded to Augustine's
request because he did not like Jerome and associated Au-
gustine with him."29 Instead, it was Cyril of Alexandria, to
whom Ep. 4* is addressed, who sent the proceedings.
(13) Augustine thereupon set about writing De gestis Pelagii.
It is difficult to determine the precise date of this treatise. Ep.
4 *, which Eno dates to the summer of 417, speaks of De gest. Pel.
as having been written some time previously-long enough for
an argument to have broken out over Augustine's contention
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in it that not all sinners are punished in eternal flames. 3o Ep.

186, written to Paulinus of Nola after July 28, 417 (it speaks of
Pope Innocent as dead), appears to allude to the arrival of the
proceedings as recent. 31 But de Plinval argues that De gest. Pel.
must predate the arrival of news of the condemnation of Pela-
gius by Pope Innocent, which occurred onJanuary 27, 417, for
Augustine would have made mention of this had he known of
it. 32 Though commentators date this work anywhere from late
416 to early 418, I find de Plinval's argument persuasive and

26. Augustine, Ep. 177. The reference to Pelagius' chartula is in n. 15.

27. Augustine, Ep. 179.
28. Ep. 179. I. The letter mentioned in Ep. 19* may have been the first re-
quest.
29· Eno, 38.
30. Ep.4*'3-4; see De gest. Pel. 3.9-1 I.
31. Ep. 186.27. 32. BA 21. 423-24.

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 INTRODUCTION 99

not obviously refuted by any data from the Divjak collection,

and therefore propose for it a date of late 416-early 417.

Pelagius after Diospolis

(14) Presumably after circulating his account of the proceed-
ings at Diospolis, Pelagius turned to the task of working out his
theology of the relation between grace and free will and of the
effects of Adam's sin. These had not previously been central
topics for him, but it was now necessary to answer his critics.
So, in four books, he produced a Defense of Free Wilt or De Libero
arbitrio. It has not survived, but Augustine preserves significant
excerpts from it in De gratia Christi et de peccato originali, which
he wrote in 418 in order to refute it. In it, Pelagius develops his
well-known distinction between posse, velte, and esse: in every
action, there is the ability to do it, the willing to do it, and the
actual doing of it. The first pertains to our nature and is the gift
of God; the second and third are our own. 33 Moreover, God's
assistance helps humans to act rightly more easily.34 It is easy to
see how this would fail to satisfy Augustine that, in Pelagius'
understanding, grace did not reduce to the capacity of our na-
ture, plus the illumination provided by the law and the gospel.
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It is equally easy to see that Augustine would not be satisfied

with Pelagius' explanation of how he could condemn Caeles-
tius' proposition that "Adam's sin injured only himself and not
the human race": Adam's sin did indeed harm all subsequent
humans by the example it set. 35
(15) But the climate was very different by the time Augustine
came to refute this work in 418 from what it had been in 416,
when Pelagius wrote it. In 416, Pelagius was at the height of his
career. Vindicated, he felt, by a synod of fourteen bishops of
the East, and enjoying the support of the venerable bishop of
Jerusalem, he could take the offensive against his enemies. By
the end of 416, things were already beginning to change. Late

33. De grato Chr. 4·5·

34. De grato Chr. 7.S. For an exposition of Pelagius' theology of grace, see the
Introduction to De nat. et gr. in the present volume.
35. De pecc. or. 15.16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 100 PROCEEDINGS OF PELAGIUS

in 416, perhaps in November, there was a violent attack on the

monastery where Jerome lived in Bethlehem. Report had it
that "a deacon was killed, that the buildings of the monastery
were burned, and that only a well-fortified tower managed to
protect Jerome himself.,,36 While no evidence connects Pela-
gius himself with this attack, many held his followers responsi-
ble for it.
(16) Word of this reached Augustine while he was writing
De gest. Pel., and he added a brief postscript (35.66), making
reference to it. With this, the portion of the Pelagian crisis
touched upon in De gest. Pel. comes to an end. For the sake
of completeness, however, there follows a brief summary of
further events involving Pelagius. 37
(17) On January 27, 417, Innocent issued his formaljudg-
ment on Pelagius and Caelestius in replies to the three letters
of 416 from the African bishops.38 In them he pronounces that
Pelagius and Caelestius are "deprived of communion with the
Church" until they should repudiate their errors. 39 Innocent
acknowledges having received a report of the synod at Dios-
polis, but questions its authenticity, since it was not accompa-
nied by any official attestation. 40 He thereby manages to avoid
having to condemn the verdict of Diospolis, which would have
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brought about a serious strain in relations between the Latins

and the Greeks. In De natura, however, he finds "many state-
ments against the grace of God, many blasphemies; nothing
that pleases, nothing that is not deeply displeasing, worthy of
being condemned and trampled underfoot by all.,,41
(18) Very shortly afterward, Innocent received word of the
assault on Jerome's monastery, where such well-born Roman
ladies as Eustochium lived, and he responded vehemently in

36. De gest. Pel. 35.66.

37. For an exhaustive treatment of these events, see Wermelinger, Rom und
Pelagius, 116-253. For briefer reviews, see Bonner, St Augustine, 339-46, Fer-
guson, Pelagius, 98-1 15, and de Plinval, Pelage, 303-355. Unless otherwise in-
dicated, the present account is based on these sources.
38. That is, Epp. 175, 176, and 177 among the letters of Augustine.
39. Ep. 182·5,6. 40. Ep. 183.3-
41. Ep. 183-5-

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 101

support of Jerome and in castigation of John of Jerusalem. 42

John was dying, and Pelagius withdrew briefly from Jerusalem,
but when John's successor Praylius proved favorably disposed,
Pelagius returned and composed a libellus fidei for Innocent. 43
(19) Innocent meanwhile had died and was succeeded by
Zosimus, who, perhaps because he was a Greek, as his name
would indicate, was initially much more sympathetic to the Pel-
agian party than Innocent had been. Caelestius, who had been
expelled from Constantinople by Bishop Atticus, visited him
and presented him with a libellus fidei, very similar to that of
Pelagius but adding some distinctively Caelestian points about
infant baptism.
(20) Zosimus called a synod and, after hearing Caelestius,
deferred action on him, but "roundly condemned, suspended
and excommunicated Heros and Lazarus, regarding them as
mere trouble-makers.,,44 He then took up the case of Pelagius,
whose libellus fidei he had read, together with a letter of recom-
mendation from Praylius, and pronounced him orthodox,
communicating his decision to the African bishops together
with reproof of them for their hastiness and with further de-
nunciation of Heros and Lazarus. 45 It was around this time,
before Zosimus' letters had arrived in Africa but after rumors
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of his disposition had circulated, that Augustine preached at

Carthage the sermon which contained the famous words,
"causa finita est,,46 (often misquoted, "Roma locuta est, causa
finita est"), in the vain hope that in Rome's eyes the case would
have been closed by Innocent's judgment. But the case was not
closed in Pelagius' favor, either. Once they had received Zosi-
mus' letters, the African bishops responded promptly with let-
ters of their own to Zosimus. And there was opposition to Pela-
gius and Caelestius at Rome as well, perhaps led by Marius
Mercator, while Caelestius and Julian of Eclanum took the lead
for the other side. Eventually this strife resulted in a violent
42. See the letters of Innocent included among the letters of Jerome as Ep.
136 and 137.
43. Augustine, De grato Chr. 30.32.
44. Ferguson, Pelagius, 104, drawing on Zosimus, Ep. 2.
45. Zosimus, Ep. 3. 46. Sermo 131.10.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 102 PROCEEDINGS OF PELAGIUS

attack upon Constantius, another leader of the anti-Caelestian

party. Such disturbances, and probably also pressure from the
African bishops, brought the conflict to the attention of the im-
perial government, which had recently been involved in the
suppression of Donatism. Zosimus began to have second
thoughts, and on March 21,418, he wrote to the Africans both
criticizing their attitude and backing away from any approval
of Caelestius, holding that the case remained open. 47 On April
30, the emperor Honorius issued a rescript banishing Pelagius
and Caelestius from Rome (Pelagius was not in fact in Rome at
that time).
(21) On May 1, 418, a council of over 200 bishops met at
Carthage and passed nine canons against Pelagianism. 48 The
first three concerned original sin: that Adam would not have
undergone bodily death had he not sinned, that infants must
be baptized for the remission of original sin, and that unbap-
tized infants cannot be saved or enter into some intermediate
state of happiness (i.e., limbo). The fourth through sixth con-
demn Pelagius' theory of grace, holding that it is more than the
forgiveness of sins or illumination and that it does more than
simply make it easier to do the good which we could already do
by our own power. The seventh through ninth affirm that no
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one is completely free from sin and that all must pray for for-
giveness.
(22) Around this time-but we do not exactly when, in rela-
tion to Honorius' rescript and the decision of Carthage-Zosi-
mus summoned Caelestius to appear before him. "Caelestius
saw what was in the air, and not merely failed to appear, but
left the city itself.,,49 Zosimus, apparently regarding this flight
as an admission of guilt, issued a lengthy letter, now lost, known
as the Epistola Tractoria, condemning Pelagius and Caelestius
and affirming original sin, grace, and infant baptism, though
perhaps not going so far as the Council of Carthage on the
47. Zosimus, Ep. 12 (PL 20. 675-78).
48. For text, see PL 56. 486-90, and CCSL 149.69-73. Wermelinger, Rom
und Pelagius, 169-196, provides a German translation and extensive com-
mentary.
49. Ferguson, Pelagius, 112.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 103

subject of the damnation of infants. 50 The letter was circulated

widely, and in Italy subscription was enforced by the imperial
authority; eighteen bishops, however, led by Julian of Ecla-
num, refused to sign and were deposed. Pelagius was con-
demned by a synod headed by Theodotus of Antioch and ex-
pelled from the holy places of Jerusalem. He left Palestine,
quite possibly for Egypt, and we hear no more of him. Caeles-
tius reappears twice more. In 423, according to Prosper,5! he
appealed to Celestinus, the bishop of Rome, for a fresh hear-
ing, but was unsuccessful and was banished from Italy. In 429,
he took refuge with Bishop Nestorius of Constantinople, who
offered some sympathy, a fact which soon "was used against
both of them, ,,52 as in the denouement of the N estorian contro-
versy, at the Council of Ephesus in 431, the names of Pelagius,
Caelestius, and Julian were included among those condemned,
although no specific doctrines were mentioned.

Synopsis

(23) Title and Preface (1): Augustine addresses the work to

Bishop Aurelius of Carthage and announces that he will exam-
ine the gesta of the Synod in Palestine at which Pelagius was
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acquitted. Gesta here is usually synonymous with acta, that is,

the official record of a meeting; however, it can also mean the
meeting or procedure itself, as in the review of De gest. Pel. in
the Retr. Our choice to translate De gestis Pelagii as On the Pro-
ceedings of Pelagius, not On the Proceedings against Pelagius, as it
is sometimes rendered, preserves the ambiguity of gesta. 53 In
De pecc. or. ,54 Augustine speaks of the present work as De gestis
Palestinis, a somewhat more accurate title, but in the Retr., he
calls it De gestis Pelagii.55
(24) In 1.2-2.4 Augustine treats the first of six objections

50. Wermelinger, Rom und Pelagius, 209-18 and 283.

51. C. coli. 21.2. 52. Ferguson,Pelagius, 115·
53. TeSelle's rendering, The Deeds of Pelagius (Augustine the Theologian, 281),
is in error.
54. De pece. or. 14.15.
55. Retr. 2·73. CSEL, following one ms.: De gestis Pelagi.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 104 PROCEEDINGS OF PELAGIUS

raised against Pelagius from his lost Book of Testimonies. 56 The

libellus first charges Pelagius with having said, "No one can be
without sin except one who has acquired knowledge of the
law." Pelagius replied that he had meant that by knowledge of
the law one is assisted in avoiding sin but (denying the converse
of his statement as if that were what his accusers took him to be
saying) not altogether prevented from sinning. This the synod
accepted. Augustine comments that Pelagius' statement ought
to be taken to mean that knowledge of the law is a necessary,
not a sufficient, condition for avoidance of sin, and he attacks
the statement, thus understood, by counterexample.
(25) In 3.5-8 the second charge is that Pelagius had said, "All
are ruled by their own will." Pelagius in reply explained that he
meant to emphasize human responsibility for sins, although
God assists human free will when it chooses the good. The
synod found this acceptable. Augustine objects that Pelagius
understates the assistance of God and that, in doing the good,
people are "ruled" not by their own will but by God.
(26) In 3.9-11 the third objection is that Pelagius had said,
"On the day ofjudgment no mercy will be shown to the wicked
and the sinners, but they will be condemned in the eternal
fires." Pelagius interprets his statement as having been spoken
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in opposition to the Origenist position that no one is ultimately

damned (and thus as logically equivalent to the proposition
that some sinners are damned), and with this construction the
synod accepts it. Augustine construes it as asserting that all sin-
ners will be damned and opposes it with something like an in-
choate doctrine of purgatory.
(27) In 4.12 the fourth objection is that Pelagius had said,
"Evil does not come into our thoughts." Pelagius said this was
a statement not of fact but of what ought to be the case, and in
this sense the synod approved it. Augustine notes that the li-
bellus did in fact misquote Pelagius here and that in Pelagius'
actual wording the statement is acceptable.
(28) In 5.13-15 it was next objected that Pelagius said, "The
56. See note to De gest. Pel. 1.2 below.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 105

kingdom of heaven was promised even in the Old Testament."

Pelagius defended this statement, citing Daniel 7.18, and the
synod accepted it. Augustine agrees that the kingdom of
heaven is promised in the Scriptures called "Old Testament,"
but insists that it was not promised in the covenant (testament)
made with Israel on Mount Sinai, which he holds is the appar-
ent referent of Pelagius' words.
(29) In 6.16-10.22 the sixth objection is that Pelagius said,
"A man can, ifhe wishes, be without sin;" the libellus supports
this with three quotations from other works alleged to be by
Pelagius. Pelagius replied, "We stated that a man can be with-
out sin and keep the commandments of God, if he wishes, for
God has given him this possibility. On the other hand, we did
not say that anyone could be found who from infancy to old
age had never sinned, but that whoever has turned away from
sin, by his own labor and the grace of God could be without sin,
yet nevertheless would not be incapable of regression after-
wards." He disavowed the other three quotations (although
modern opinion regards at least one of them as definitely his)
and anathematized "as fools" those who agreed with them. The
synod accepted this answer. Augustine notes that he had seen
a work, taken on good authority to be by Pelagius, which con-
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tained the quotations which Pelagius repudiated, but withholds

judgment, observing that spurious works had circulated under
his own name. He then addresses the principal statement Pela-
gius made in reply to the charge and argues, on the basis of De
natura, that for Pelagius the grace of God reduces to the natural
capacity for free choice and to the gift of knowledge of the law.
He also takes note of the discrepancy between what Pelagius
said in De natura 57 and what he said at Diospolis on the question
of whether anyone had in fact lived without sin.
(30) In 11.23-26 Augustine relates that next were raised in
objection the propositions of Caelestius that were condemned
at Carthage in 411, together with three from Augustine's Ep.
157 to Hilary in Sicily:
57. De nat. etgr. 36.42.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 106 PROCEEDINGS OF PELAGlUS

That Adam was created mortal, and, whether he had sinned or not,
he would have been going to die. That the sin of Adam injured only
himself and not the human race. That the law leads to the kingdom
just as does the gospel. That before the coming of Christ there were
men without sin. That newborn infants are in the same condition in
which Adam was before his transgression. That the race of man as a
whole does not die through the death or transgression of Adam, nor
does the race of man as a whole rise again through the resurrection of
Christ.
That a man can, if he wishes, be without sin. That infants, even if
they are unbaptized, have eternal life. That rich people, even if they
are baptized, unless they renounce all they have, should not be cred-
ited with whatever good they may seem to have done, nor can they
possess the kingdom of heaven.

Pelagius responded that he had already explained in what

sense a man could be without sin, and that the statement, "Be-
fore the coming of Christ, there were men without sin," was
correct in the sense that before Christ, "some people lived holy
and just lives." All the other statements he disowned, and he
"anathematize[d] those who hold or have ever held these opin-
ions." The synod accepted Pelagius' responses, including his
anathemas. Augustine emphasizes that, even if Pelagius him-
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self was cleared, the most objectionable opinions of Caelestius

had been condemned by the synod. As to the two points which
Pelagius did not deny were his, Augustine notes how he had
diluted their meaning. It is one thing, Augustine says, to live a
holy and just life, quite another to be altogether without sin.
(31) In 12.27-28 Augustine discusses the next objection: that
Pelagius had said, "The Church here is without spot or wrin-
kle," applying Ephesians 5.27 to the empirical Church, as the
Donatists had done. Pelagius interpreted this as referring to
the remission of sins in baptism, and in this sense the synod
gave its approval, and so does Augustine, while rejecting any
perfectionism about the lives of Christians between baptism
and the kingdom.
(32) 13.29 treats the ninth objection, that Caelestius had said
"that we do more than is commanded in the law and the gos-
pel." Pelagius defended this statement, referring it to the prac-

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 107

tice of virginity, and the synod accepted this interpretation.

Augustine holds that Caelestius meant that through free will
we can do more than is commanded in addition to keeping all
the commandments, and to this he takes exception.
(33) In 14.30-31 the following propositions from a lost work
attributed to Caelestius were raised in objection:
The grace and assistance of God is not given for individual acts, but
consists in the freedom of the will or in the law and doctrine. The grace
of God is given according to our merits, for if God were to give it to
sinners, he would seem to be unjust. And grace itself has been placed
in my will, in accordance with whether I have been worthy or unwor-
thy. For if we do all things through grace, then when we are overcome
by sin, it is not we who are overcome, but God's grace, which wanted
to help us in every way but could not. If, when we conquer sins, it is by
the grace of God, then it is God who is at fault when we are conquered
by sin, for either he was unable or u'nwilling to protect us altogether
from sin,

Pelagius replied that he had never held such views and that he
anathematized anyone who held them; of this condemnation
the synod approved, and so does Augustine.
(34) In 14.32-17.41 the next objection is that Caelestius had
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said, "Each person can possess all virtues and graces," which
statement was held to "eliminate the diversity of graces, which
the Apostle teaches." Pelagius admitted having said this but
went on, "We do not eliminate the diversity of graces, but we
say that God gives all graces to him who has been worthy to
receive them, just as he gave them to the Apostle Paul." The
synod accepted this. Augustine, however, first argues that Paul
possessed, not all graces, but all those enumerated in 1 Corin-
thians 12.28. Then at much greater length he responds to Pela-
gius' statment that graces are given "to him who has been wor-
thy to receive them"; in his rebuttal, he makes extensive use of
passages which indicate that this was not Paul's view of his own
case. He also argues that this statement ofPelagius is incompat-
ible with Pelagius' own previous anathema of those who hold
that "The grace of God is given according to our merits."
(35) In 18.42-19.43 the twelfth objection takes more state-
ments from the book alleged to be by Caelestius:

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 108 PROCEEDINGS OF PELAGIUS

No one can be called the children of God except those who will in every
way have been made free from sin. Forgetfulness and ignorance are
not counted as sin, for they do not occur through the will, but through
necessity. The will is not free if it needs the aid of God, since everyone
possesses in his own will the power either to do something or not to do
it. Our victory comes not from the help of God but from free will. If
the soul cannot be without sin, then God is also subject to sin, since a
part of him,58 that is, the soul, is vulnerable to sin. Pardon is given to
those who repent, not according to the grace and mercy of God, but
according to their own merit and effort, who through repentance will
have been worthy of mercy.

The synod proclaimed its rejection of these statements before

even asking Pelagius for a reply, and in his reply Pelagius de-
nied they were his, rejecting them "in accordance with the
judgment of the holy Church" and anathematizing all those
who oppose the doctrines of the Church.
(36) In 20.44-21.45 the synod pronounced its verdict that
Pelagius was in agreement with the doctrines of the Church
and belonged to the communion of the Church. Augustine em-
phasizes the point that, even though Pelagius was acquitted,
the most objectionable doctrines of Pelagius and his followers
were condemned.
Copyright © 1992. Catholic University of America Press. All rights reserved.

(37) In 22.46-29.53, having concluded his commentary on

the proceedings of the Synod of Diospolis, Augustine moves
on to review his own involvement with Pelagius, from the time
he first heard of his reputation up through the writing of De
natura et gratia. He also reproduces and explains away his own
Ep. 146 to Pelagius, which Pelagius had adduced in his defense.
(38) In 30,54-33.58 Augustine comments on the letter and
brief report (chartula) which Pelagius circulated after his ac-
quittal, and he points out several discrepancies between these
documents and the official record.
(39) In 34'59-35.65 Augustine now reviews the whole affair
of Pelagius, including the Synod of Diospolis, again arguing
that the worst of the doctrines of Pelagius and Caelestius were
repudiated by Pelagius and condemned by the bishops at Dios-
polis.
58. This was supported by reference to 2 Pet 1+

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 109

(40) In 35.66 Augustine adds a postscript concerning the

raid on Jerome's monastery at Bethlehem.

Texts and Translations

(41) This translation is based on the critical text ofC. F. Urba
and]. Zychain CSEL42 (Vienna, Ig02) 51-122, as reproduced
with slight emendations in BA 21, edited by Georges de Plinval
and Jeanne de La Tullaye (Paris: Desclee de Brouwer, Ig66)
432-578. Places where BA differs from CSEL are indicated in
notes; the translation normally follows BA. The 16go Benedic-
tine edition is reprinted in PL 44· 319-60.
(42) In preparing this translation, we have consulted the
French translation by Jeanne de La Tullaye in BA 21 and the
earlier English translation by Peter Holmes, NPNF 5 (New
York: Charles Scribner's Sons, 1887) 183-212. There is a Ger-
man translation by Berthold Altaner, with Latin text, in Schrif-
tengegendiePelagianer, Bd. II (Wiirzburg, Ig64) Ig8-319; an
Italian translation by Italo Volpe, together with Latin text and
with introduction and notes by Agostino Trape, in Sanl' Agos-
tino, Natura e grazia II: Gli atti di Pelagio, La grazia di Cristo e il
peccato originale, L'anima e sua origine (Rome: Citta Nuova Edi-
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trice, Ig81); and a Spanish translation by P. Gregorio Erce

Osaba (with text), BAC 79 (Madrid, Ig52) 685-77g·

APPENDIX: RETRACTATIONES 2.73

On the Proceedings of Pelagius, one book:

During the same time in the East, that is, in Palestinian Syria,
Pelagius was brought before a tribunal of bishops by certain
Catholic brothers. In the absence of those who had brought the
accusation against him, for they could not be present on the
day of the synod, he was heard by fourteen bishops. There,
since he condemned the very teachings opposed to the grace
of Christ which were read from the indictment against him,
they pronounced him a Catholic. But when the proceedings of
the same synod came into our hands, I wrote a book about

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 llO PROCEEDINGS OF PELAGIUS

them, so that, although it was as if he had been absolved, the

judges would not be thought to have approved those teachings,
for unless he had condemned them, he would in no way have
escaped without condemnation by the bishops.
The book begins as follows: "After ... into our hands."
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Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON THE PROCEEDINGS OF PELAGIUS

Preface
FTER THERE came into our hands, 0 holy father Aure-
lius, the ecclesiastical proceedings wherein the four-
teen bishops 1 of the province of Palestine had pro-
claimed Pelagius to be a Catholic, my hesitation, which had
been making me reluctant to furnish any more extensive and
more forthright statement concerning the defense that Pela-
gius had made, came to an end. For I had already read the
defense he had made in a paper2 that he had sent to me, and,
since I received no letter from him accompanying it, I was
afraid that there might be some discrepancy between my state-
ment and the ecclesiastical proceedings. Moreover, if perhaps
Pelagius should say that he had not himself sent me that paper,
which would have been difficult for me to refute, since there
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was only one [CSEL 42.52] witness, then I would instead ap-
pear guilty in the eyes of those who were sympathetic to him in
his denial, either of a fraudulent falsification or, to put it more
mildly, of an ill-considered credulity. Therefore, now when I
examine in detail that to which the proceedings testify, it will
become apparent,3 as much as it is already apparent to me,
whether he conducted his defense in the way described, and
with all doubt removed your holiness and all who read this
work will surely be able to judge both his defense and my pres-
ent work more readily and more certainly.
1. According to Augustine in Contra Iulianum 1.5.19 and 1.17.32, the names
ofthese bishops were Eulogius,john of jerusalem, Ammonianus, Porphyrius,
Eutonius, another Porphyrius, Fidus, Zoninus, Zoboennus, Nymphidius,
Chromatius, jovinus, Eleutherius, and Clematius.
2. Chartula. Augustine speaks of this paper at length below in 32.57-33,58.
He also discusses it in Epp. 177.15, 179.7, and 19*·2.
3. Reading, with BA, mihi visum est videbitur utrum; CSEL: mihi videbar utrum,
PL: mihi videtur utrum.

III

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 112 PROCEEDINGS OF PELAGIUS

First Objection: Can One Be Sinless without Knowledge

of the Law?
(2) And so I offer first to the Lord my God, our guide and
our protector, unutterable thanks, because I was not misled
in my estimation of our holy brothers and fellow bishops who
presided as judges in the case. For it was with some justification
that they approved his answers, for they were not considering
how in his writings he had stated the points which were brought
against him, but only what he responded about them during
the course of the interrogation at hand. For the judgement of
an unsound faith is one thing, that of an imprudent language
another. In brief, certain objections were raised against Pela-
gius in a written complaint brought by our holy brothers and
fellow bishops in Gaul, Heros and Lazarus,4 who, because of
the serious illness of one of them (as we later found out from a
credible source), were unable to be present. The first of these
was that Pelagius wrote in one of his works, No one can be without
sin except one who has acquired a knowledge of the law. 5 After this
had been read, the synod asked, "Did you publish that, Pela-
gius?" And he answered, "I did indeed say that, but not in the
sense in which they understood it. I did not say that one who
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has acquired a knowledge of the law cannot sin, but that

through knowledge of the law one is assisted in not sinning, as
it is written, [53] 'He gave them his law for help.' ,,6 Having
heard this, the synod declared, "The statements of Pelagius are
not contrary to the Church." Plainly, his response is not con-
4. On Heros and Lazarus, see the Introduction to the present work.
5. This is taken from a lost work, which is referred to by several different
titles: Liber capitulorum (Book of Chapters) in the present work (e.g., 3.7), Liber
testimoniorum (Book of Testimonies) (Augustine, C. duas epp. Pel. 4.8.21), Liber eclo-
garum (Book of Selections) (Gennadius, De viris illustribus 43). According to Evans,
this work "probably had no connected prose writing of Pelagius in it at all, but
was composed of single assertions each followed by a series of biblical quota-
tions to support it" ("Pelagius' Veracity," 22). Augustine tells us, in C. duas epp.
Pel. 4.8.21, that Pelagius wrote it after the model of Cyprian's book of testimo-
nies addressed to Quirinus. Although in De gest. Pel. this work is called the Liber
capitulorum, we prefer to translate the title with the more descriptive, Book of
Testimonies.
6. Isa 8.20 (LXX).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 113

trary to the Church. But the extracts from his works have a
different sense. But the bishops, Greek-speaking men who
heard his words through an interpreter, were not concerned
to dispel the ambiguity. They were taking into consideration
only what Pelagius said was his meaning during the interroga-
tion, not the terms in which this same opinion was said to have
been expressed in his book.
(3) It is one thing to say that a man can be helped, through
knowledge of the law, not to sin, and another to say that no one
can be without sin, except one who has knowledge of the law.
For we see, for example, that grain may be threshed without
threshing sledges, although it helps to use them. Also, children
can succeed in school without pedagogues, although the assis-
tance of pedagogues is of some benefit to this end. Also, many
people recover from illness without doctors, although the ben-
efit of doctors is obvious. And men can live on other foods,
without bread, although no one denies that they are much bet-
ter off with the help of bread. And many other examples will
easily occur to the reader, without further suggestions from us.
From this we are reminded that there are two kinds of assis-
tance. For there is one kind, without which that toward which
they assist cannot be accomplished. For example, no one sails
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without a ship, no one speaks without a voice, no one walks

without feet, no one sees without light, and so on for many
other such examples-among which is also the fact that no one
lives rightly without the grace of God. There is another kind of
assistance, by which we are helped in such a way that, even if it
was lacking, that which we sought could come about in another
way, as those examples I cited above, a sledge for threshing
grain, a pedagogue for guiding a child, [54] medicine prepared
by human skill for the recovery of health, and other such exam-
ples. It is necessary then to inquire to which of these two classes
belongs the knowledge of the law, that is to say, in which way it
helps us to avoid sin. If its assistance is such that without it it is
impossible that this end can be obtained, then not only was the
answer of Pelagius before the tribunal true, but what he wrote
in his book was also true. If, however, it is such that it indeed
helps, if it is present, but it is nevertheless possible for that to-

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 114 PROCEEDINGS OF PELAGIUS

ward which it helps to come about in another way, even if it is

not present, then indeed the answer of Pelagius to the judges
was still true, and not without reason the judgment that man is
assisted by knowledge of the law not to sin found favor with the
bishops. But then what he wrote in his book, that there is no man
without sin, except him who has acquired a knowledge of the law, 7 is
not true. The judges left this statement undiscussed, for they
were ignorant of the Latin language and were satisfied with the
deposition of him who pleaded his case before them, especially
since there was no one present from the other side, who could
compel the interpreter to explain clearly the statements from
Pelagius' book and could show why our brothers were not
needlessly disturbed. For very few people have a thorough
knowledge of the law. On the contrary, the great majority of
Christians who are scattered everywhere are ignorant of this
law, which is so profound and complex, but their simple faith,
their firm hope in God, and their sincere charity commend
them to God, so that, endowed with such gifts by "the grace of
God," they have confidence that they can be purified from their
sins "by Jesus Christ our Lord."s
2.(4) If perhaps Pelagius were to say that he had spoken of
precisely this knowledge of the law, without which a man can-
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not be free [55] from his sins, a knowledge which is transmitted

through the teaching of the faith to neophytes and infants in
Christ, a knowledge in which even those who are preparing for
baptism are instructed, so that they may know the creed-in
truth, this is not what is usually meant when someone is said
to have a knowledge of the law, but rather, it is said of that
knowledge according to which some are called experts in the
law. Nevertheless, if these words, which are few in number but
great in weight and which, according to the tradition of all the
churches, are faithfully inculcated in all catechumens, are what
Pelagius designates "knowledge of the law," and if it was of this
knowledge that he said he had declared, No one is without sin,

7. The slight variations in the translation of this and other phrases from the
indictment of Pelagius, at the various times Augustine quotes them, reflect
slight variations in the form in which they are quoted.
8. Rom 7.25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 115

except one who has acquired a knowledge of the law, a knowledge

which must be transmitted to believers before they come to that
remission of their sins-even in this case, a great multitude of
baptized infants would crowd around him, not disputing but
crying, and call out, not in words but with the very truth of
innocence, "What is it, what is it which you have written, No one
can be without sin, except one who has acquired a knowledge of the law?
For here we are, a large flock oflambs without sin, and yet we
have no knowledge of the law!" Assuredly, the little ones with
their silent voices would at least compel him to silence, or per-
haps even to confess either that he was now chastened of his
perverse error or that he indeed even before had held this
opinion which he has now expressed in the ecclesiastical in-
quiry, but that he had not formulated his view with sufficient
caution in words, so that his faith should be approved, but his
book corrected. For it is the case, as it is written, "There is one
that slips with the tongue, but not from his heart."g Now if he
said or says this, who would not readily overlook those words
which he had too carelessly and heedlessly put in writing, par-
ticularly since he declined to defend the opinion which [56]
these words expressed, but declared that to be his view, of
which the truth approves? We must suppose that this is also
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what the pious judges thought, at least if they could adequately

understand that which had been carefully translated from the
Latin of his work, just as they judged his reply, which was spo-
ken in Greek and therefore readily intelligible to them, not to
be contrary to the Church. But now let us consider other prop-
ositions.

Second Objection: "All Are Ruled by Their Own Will"

3.(5) The episcopal synod then went on to say, "Let another
chapter be read." And it was read that in the same book Pel a-
gius had declared, All are ruled by their own will. When this was
read, Pelagius replied, "I said this because of free will, which
God assists when it chooses the good; but the man who sins is
g. Sir 19.16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 116 PROCEEDINGS OF PELAGIUS

himself at fault, since his will is free." Having heard this, the
bishops said, "Again, this statement is not contrary to the doc-
trine of the Church." For who would condemn or deny the
freedom of the will, when the assistance of God is proclaimed
along with it? Therefore, the reply which Pelagius gave was
rightly considered satisfactory by the bishops. But neverthe-
less, the opinion which he had set down in his book, All are ruled
by their own will, undoubtedly ought to have disturbed our
brothers, who had learned in what sense these men are accus-
tomed to argue against the grace of God. For it is said, All are
ruled by their own will, as if God rules no one and Scripture says
in vain, "Save your people, 0 Lord, and bless your inheritance,
and rule them and exalt them forever,,,10 so that in fact they
remain, if they are ruled by their own will without God, "as
sheep not having a shepherd,,,ll which God forbid we should
say. For without a doubt to be led implies more compulsion than
to be ruled .. For he who is ruled [57] also acts in some measure
and is ruled precisely in order that he should act rightly. But he
who is led can hardly be understood to do anything by himself.
Nevertheless, the grace of the Savior is so far superior to our
wills that the Apostle says without hesitation, "For whoever are
led by the Spirit of God, they are the sons of God.,,12 And our
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free will can do nothing better than to commit itself to him to

be led, who cannot act wrongly, and, when it has done this, not
to doubt that it was assisted to do it by him of whom it is said in
the psalm, "My God, his mercy shall go before me.,,13
(6) And in fact, in that book, where Pelagius wrote these
propositions, to the passage where he said, All are ruled by their
own will, and each one is subjected to his own desire, he adds some
testimony from the Scriptures, from which it should be clear
enough that no man should commit himself to himself for gov-
ernance. For on this very subject it is written in the Wisdom of
Solomon, "I myself am a mortal man, like all others, and of the
race of him that was first made of the earth," 14 and so on to the
end of the verses where we read, "For all men have one en-
10. Ps 27.9. 11. Mark 6.34.
12. Rom 8.14. 13. Ps 58.11.
14· Wis 7.1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 117

trance into life, and the like going out. Wherefore I wished,
and understanding was given me, and I called upon God, and
the spirit of wisdom came upon me.,,15 Is it not clearer than
light that Solomon, on considering the misery of human weak-
ness, did not dare commit himself to himself for governance,
but "wished, and understanding [sensus] was given" to him (of
which the Apostle says, "But we have the mind [sensum] of the
Lord,,16) and "called," and "the spirit of wisdom came upon"
him? And it is through this spirit, rather than through the
strength of their own will, that they are ruled and "led" who
"are the sons of God.,,17
(7) [58] For in that same Book o/Testimonies, 18 in order to jus-
tify somehow his assertion thatAll are ruled by their own will, Pela-
gius has cited this passage from the psalm, "And he loved curs-
ing, and it shall come unto him, and would not have blessing,
and it shall be far from him.,,19 But who does not know that this
is a fault, not of nature, as God created it, but of the human
will, which turned away from God? The fact is that, even if he
had not loved cursing and had desired blessing, but if in this
instance he denied that his will was helped by divine grace, in
his ingratitude and impiety he would be abandoned to be ruled
by himself, so that, deprived of divine guidance and brought
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to ruin, he would discover through punishment that he was

incapable of being ruled by himself. Similarly, in another pas-
sage which Pelagius has quoted in the same chapter of the same
book, "He has set water and fire before you; stretch forth your
hand to what you desire. Before man is life and death, good
and evil; that which he shall choose shall be given to him,,,20 it
is evident that if he puts his hand to the fire, and if evil and
death please him, then it is his human will that is responsible;
on the contrary, ifhe loves the good and life, then not only does
his will make this choice, but it is divinely assisted. For the eye
is sufficient in itself for not seeing, that is to say in darkness, but
for seeing it is not sufficient in its own light unless the assistance
of a clear external light is made available to it. But far be it from
15· Wis 7.6-7. 16. I Cor 2.16.
17. Rom 8.14· 18. See note to I. 2 above.
19. Ps 108.18. 20. Sir 15.17-18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 118 PROCEEDINGS OF PELAGIUS

us to say that those who "according to his purpose are called

... , whom he foreknew" and "predestined to be conformable
to the image of his Son,'>2l should be abandoned to their own
desire, so that they perish. For this is suffered by the "vessels of
wrath, fitted for destruction, ,,22 and by their very perdition God
makes known "the riches of his glory on the vessels of his
mercy.,,23 It is for this reason that after saying, [59] "My God,
his mercy shall come before me," the psalmist at once adds,
"God shall let me see over my enemies.,,24 Therefore it happens
to them as is written, "Wherefore God gave them up to the
desires of their heart.,,25 But this does not happen to the pre-
destined, whom the Spirit of God rules, for not in vain is their
cry, "Give me not up, 0 Lord, from my desire, to the wicked,,,26
since it is also against these same desires that they have prayed,
as is written, "Take away from me the greediness of the belly,
and let not the lusts of the flesh take hold of me.'.27 God grants
this favor to those over whom he rules, but not to those who
think they are fit to rule themselves and who, in the stiff-necked
presumptuousness of their own will, disdain to have him as
their guide.
(8) This being so, how could the children of God, who knew
this and were happy to be ruled and led by the Spirit of God,
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have been affected when they heard or read from the writings
of Pelagius, All are ruled by their own will, and each one is subjected
to his own desire? And yet when Pelagius was questioned by the
bishops, he was well aware that those words might create a bad
impression, and so he replied that "he had said this because of
free will," adding at once, "which God assists when it chooses
the good; but the man who sins is himself at fault, because his
will is free." Because he spoke thus, the pious judges approved
this opinion also, and they were not willing to ask or examine
how carelessly and in what sense these words had been used in
his book; they considered it sufficient that he had made this
confession regarding free will, that God helped it in choosing

21. Rom 8.28-29. 22. Rom 9.22.

23. Rom 9.22-23. 24. Ps 58.12.
25. Rom 1.24. 26. Ps 139.9.
27. Sir 23.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 119

the good, but that the one who sins would himself be at fault,
since his own will was sufficient to him for this. It is in this sense
that God rules those that he assists [60] in choosing the good,
and in turn they rule well whatever they rule, since they are
themselves ruled by the good.

Third Objection: Eternal Punishment for All Sinners?

(9) Next, a statement was read which Pelagius had set forth
in his book, On the day of judgment no mercy will be shown to the
wicked and the sinners, but they will be consumed in the eternal fires. 28
This disturbed the brothers to the point where they thought
they should raise an objection because it seemed to imply that
all sinners were to suffer eternal punishment, not even excep-
ting those who had Christ as a foundation, although on this
foundation they built wood, hay, stubble. 29 Of these the Apos-
tle writes, "If any man's work burn, he shall suffer loss, but
he himself shall be saved, yet so as by fire.,,30 However, when
Pelagius had replied that he had spoken according to the gos-
pel, where it is said regarding sinners, "And these shall go into
everlasting punishment, but the just, into life everlasting,,,31
this statement in the gospel by our Lord could not in any way
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displease the Christian judges, for they did not know what the
28. Pelagius explains in the next paragraph that in this statement he in-
tended to oppose Origen's idea of apocatastasis, at least as it was understood
in the West following the circulation of Rufinus of Aquileia's translation of
Origen's On First Principles, that ultimately all, including the devil and his
angels, would be saved. Robert Eno (FOTC 81.39) adds, in reference to this
statement, "There was also a growing belief among at least some that no bap-
tized Christian or at least Catholic, no matter how evil a life he may have led,
would ever be condemned to the flames for eternity." Augustine interprets this
statement of Pelagius as putting forward a sort of perfectionism, which would
lead either to presumption, if Christians were to believe they could be alto-
gether without sin, or to despair, if they were to believe that any sin would
suffice for their damnation. His position in regard to this statement of Pelagius
is made much clearer in Ep. 4*. There, as here, Augustine cites I Cor 3.10-15,
as speaking of a purificatory fire before the Last 1udgment "either in this life
or after death" (Ep. 4*.4). On the general topic of Augustine and purgatory,
see J. Ntedika, I'Evolution de la doctrine du purgatoire chez saint Augustin (Paris:
Etudes Augustiniennes, 1966).
29. Cf. 1 Cor 3.11-12. 30.1 Cor 3.15.
31. Matt 25.46.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 120 PROCEEDINGS OF PELAGIUS

words taken from Pelagius' book contained which had dis-

turbed our brothers, who were accustomed to hear his discus-
sions and those of his followers. But with those absent who had
brought up the petition against Pelagius to the holy bishop Eu-
logius, there was no one to press the point that he ought to
differentiate, by some qualification, between those sinners who
are to be saved by fire and those who are to suffer eternal pun-
ishment. Thus, if the judges understood why objection had
been made to his statement, then he would have been justly
blamed, if he had refused to make this distinction.
(10) To this statement Pelagius then added, "And anyone
who believes differently is an Origenist." This the judges ac-
cepted, for actually it was that which the Church most justly
detested in Origen. That is, that even those whom the Lord
says are to be punished everlastingly and the devil himself [61]
and his angels after a time, admittedly a long time, will be
purged and delivered from their sins and reunited with the
saints who reign with God in the society of blessedness. The
synod therefore declared, "This statement is not contrary to
the Church," not as put forward by Pelagius but rather as in the
gospel, that such impious and sinful men as the gospel judges
worthy of such punishment shall be consumed by eternal fires,
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and that anyone who says that their punishment, which the
Lord has said is eternal, can come to an end, shares in the abom-
inable opinion of Origen. But concerning those sinners of
whom the Apostle says that after their work has been burned,
they will be saved as if by fire,32 since evidently no objection
was raised against Pelagius with reference to them, the synod
passed no judgment. Therefore, anyone who maintains that
the impious and the sinners, whom the truth condemns to eter-
nal punishment, can ever be liberated from it, is not inappro-
priately designated by Pelagius as an Origenist. On the con-
trary, anyone who considers that no sinner whatever deserves
mercy in the judgment of God, may be given whatever name
Pelagius wishes, provided that he understands that this error
is not accepted in the truth of the Church. For there will be
32. Cf. 1 Cor 3.15.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PROCEEDINGS OF PELAGIUS 121

')udgment without mercy to him that has not done mercy.,,33

(11) But how this judgment will be rendered is not easy to
understand in Holy Scripture, for what will be accomplished
in only one way is described in many ways. For in one place the
Lord says that he will shut the door against those whom he does
not admit into his kingdom, and when they cry out and say,
"Open to us, .... We have eaten and drunk in your name,,,34
and the other things which it is written that they say, he will
reply to them, "I know you not, ... you workers ofiniquity.,,35
In another passage he says that he will order [65] all those who
did not wish him to be their ruler to be brought into his pres-
ence and killed. 36 Elsewhere he says that he will come with his
angels in his m~esty, so that before him all the nations shall be
gathered, and he will divide them and place some on his right,
whom, after recounting their good works, he will take into eter-
nallife, others on his left, and, charging them with barrenness
of good works, he will condemn them to eternal fire. 37 In other
passages, he orders that the wicked and slothful servant, who
had neglected to invest his money,38 as well as the man who
was discovered at the wedding feast not dressed in a wedding
garment, be bound hand and foot and thrown into the outer
darkness. 39 Elsewhere, after having admitted the five wise vir-
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gins, he closes the door upon the five other foolish ones. 40 Such
accounts, and whatever others there are which at the moment
do not occur to me, speak of the future judgment, which in-
deed will be carried out, not over one, or five, but over a multi-
tude of persons. For if it were merely the one case of the man
who was cast into the darkness for not having the wedding gar-
ment, he would not have added immediately these words, "For
many are called, but few are chosen,,,41 when it is evident that,
though the one was cast out and condemned, there still re-
mained many in the house. However, it would take us too long
to discuss each of these passages adequately at present. Briefly,
33· Jas 3. 13. 34. Luke 13.25-26.
35. Luke 13. 27. 36. Luke 19.27.
37· Matt 25·33· 38. Cf. Luke 19.20-24.
39. Cf. Matt 22.11-13· 40. Cf. Matt 25.10-12.
41. Matt 22.14·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 122 PROCEEDINGS OF PELAGIUS

and without prejudice-as it is customary to say in monetary

reckonings-to a more thorough discussion, I can say that
there will be but one form of judgment, the nature of which is
unknown to us (with this reservation: that the diversity of mer-
its will be preserved in the assignment of rewards and punish-
ments), which is symbolized in many ways in Holy Scripture.
But for the question now under discussion, it is sufficient to
point out that [63] if Pelagius had said without qualification
that all sinners would be condemned to eternal fire and eternal
punishment, then whoever approved this judgment would first
have brought condemnation down upon himself, "For who can
glorify himself and say he is pure from sin?,,42 But since Pela-
gius did not say either "all" or "certain" and made only an in-
definite statement and responded that he had said this in accor-
dance with the gospel, his opinion was indeed confirmed as
true by the judgment of the bishops. But still, even after this
judgment by the bishops, it is not improper to inquire whether
Pelagius may not hold another opinion which has not yet be-
come apparent.

Fourth Objection: "Evil Does Not Come into

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Our Thoughts"
4.( 12) It was also objected that Pelagius had written in his
book, Evil does not come into our thoughts, but he replied, "We
did not say this in those terms; what we did say was that the
Christian should take care not to have evil thoughts." The bish-
ops, as was fitting, approved of this, for who can doubt that we
ought not to think of evil? And in fact in his book it is more
accurately read concerning evil that it is not to be thought of, which
is usually understood in this sense,43 that no one ought to
think of evil. And if anyone denies this, does he say any-
thing other than that evil is to be thought of? So, if this were
true, it could not be said in praise of charity that it "thinks no

42. Prov 20.9 (LXX).

43. Reading, with BA, ad "malum" aeeuratius ita legitur: "nee eogitandum" quod
in hoc; CSEL: ad "malum" eautius ita legitur: "nee eogitandum" quod in hoc; mss.
and PL: ad malum cuius ita legitur: "nee cogitandum" quod in hac.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 123

evil."44 Still, that evil enters [64] the thoughts of the just and
the pious is not so improper to assert, because ordinarily we
designate it as "thought" even when something comes into
the mind, although consent does not follow. However, the
"thought" which involves sin, and which is rightly forbidden,
does not occur without our consent. It therefore could have
been the case that those men, who judged that this passage
should be brought forward in objection, as ifPelagius had said,
"Evil does not come into our thoughts," that is, that evil does
not enter into the minds of the just and holy, were working
from a faulty text. For this opinion is obviously absurd, for even
when we condemn evils, we cannot express this condemnation
in words unless we have thought about them. but, as we have
said, that thought of evil is termed "culpable," which carries
assent with it.

Fifth Objection: Continuity of Old and New Testaments?

5.( 13) When, therefore, the judges had given their approval
also to this reply of Pelagius, another passage in his book was
read, The kingdom ofheaven was promised even in the Old Testament.
To this Pelagius replied, "This also can be demonstrated
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through the Scriptures, but the heretics 45 deny it, to the dispar-
agement of the Old Testament. I, however, followed the au-
thority of Scripture when I said this, for it is written in the
prophet Daniel, 'And the saints shall receive the kingdom of
the most high.' ,,46 Having accepted his reply, the synod de-
clared, "And this is not contrary to the faith of the Church."
(14) Could our brothers have been moved without reason by
these words, so as to include them with the others brought as
objections? Certainly not. For in fact the name, "Old Testa-
ment," is used in two different ways, one according to the au-
thority of the divine Scriptures, the other according to the most
common custom of speaking. For the Apostle Paul [65] says to

44. 1 Cor 13·5·

45. Pelagius probably has the Manichaeans in mind, though this position
goes back to Marcion (d. ca. 160).
46. Dan 7.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 124 PROCEEDINGS OF PELAGIUS

the Galatians, "Tell me, you that desire to be under the law,
have you not heard the law? For it is written that Abraham had
two sons, the one by a bondswoman, and the other by a free-
woman. These things are in allegory. For these are the two tes-
taments, one engendering unto bondage, which is Hagar. For
Sinai is a mountain in Arabia, which has affinity to that Jerusa-
lem which now exists, for she is in bondage with her children.
But that Jerusalem which is above, is free, which is our
mother.,,47 Therefore, since the Old Testament concerns
bondage (whence again it is written, "Cast out the bondswoman
and her son, for the son of the bondswoman shall not be heir
with my son Isaac,,48), but the kingdom of heaven concerns lib-
erty, how could the kingdom of heaven have to do with the Old
Testament? But because, as I have already said, we are also
accustomed to speak in such a manner that we designate by the
name, "Old Testament," all the Scriptures of the law and the
prophets which were delivered prior to the incarnation of our
Lord and accepted by canonical authority, what man, however
slightly versed in ecclesiastical writings, does not know that the
kingdom of heaven could be promised in these Scriptures,just
as also was the New Testament, to which the kingdom of
heaven belongs? In fact in the Old Testament it is very clearly
Copyright © 1992. Catholic University of America Press. All rights reserved.

stated, "Behold the days shall come, says the Lord, and I shall
make a new covenant [testamentum] with the house of Israel and
with the house of Jacob. Not according to the covenant I made
with their fathers, in the day that I took them by the hand to
lead them out of the land of Egypt.,,49 For the latter was made
on Mount Sinai. But then the prophet Daniel [66] did not yet
exist, who said, "The saints shall receive the kingdom of the
most high."sO For by these words he prophesied the reward not
of the Old, but of the New Testament,just as the same prophets
indeed foretold that Christ himself would come, in whose
blood the New Testament was consecrated. Of this testament
the apostles became the ministers, as the most blessed Paul testi-

47. GaI4·21-22, 24-26; some variations from Vg.

48. Gen 21.10.
49. Jer 38,31-32 (LXX). This, with some variations, isJer 31.31-32 in Vg.
50. Dan 7.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 125

fies, "Who also has made us fit ministers of the new testament,
not in the letter, but in the spirit. For the letter kills, but the
spirit gives life."sl But in that testament which is properly called
the Old, and was given on Mount Sinai, we do not find that
anything but an earthly happiness is explicitly promised.
Whence, that land, into which the people were led after having
been led through the desert, is called the promised land, a land
in which there were peace and a kingdom, the spoils of victories
over their enemies, an abundance of children and of the fruits
of the earth, and other benefits of this sort-these are the
promises of the Old Testament. And even if by these are pre-
figured the spiritual goods which belong to the New Testa-
ment, nevertheless, whoever embraces God's law because of
these earthly goods, he is the heir of the Old Testament. For
those things are promised and given according to the Old Tes-
tament which are desired according to the old man; those
things pertaining to the New Testament which are set forth
figuratively in the Old require new men. The great Apostle
knew well what he was saying when he declared that the two
testaments were differentiated in the allegorical distinction of
the bondswoman and the free woman,S2 attributing to the Old
Testament the children of the flesh and to the New Testament
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the children of the promise. "Not they that are the children of
the flesh," he says, "are the children of God, but they that are
the children of the promise, are accounted for the seed."s3
Thus, the children of the flesh belong to the earthly Jerusalem,
which is in bondage with her children, but the children of the
promise [67] belong to the Jerusalem which is on high, our free
and eternal mother in heaven. s4 From this it is evident who be-
lo~gs to the earthly kingdom and who belongs to the heavenly
kingdom. Even those in that distant age who through the grace
of God perceived this distinction became the children of the
promise, and they were designated heirs of the New Testament
according to God's secret design, even though they appropri-
ately observed the Old Law given by God, in his disposition of
the times, to the people of old.
51. 2 Cor 3.6. 52. Cf Gal 4.23.
53. Rom g.S. 54. Cf. Gal 4.26.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 126 PROCEEDINGS OF PELAGIUS

(15) How then would the children of promise, the children

of the free and eternal Jerusalem in heaven, not with good rea-
son be disturbed when this apostolic and catholic distinction
appears to be abolished by the words of Pelagius, and Hagar is
believed to be in some way the equal of Sarah? Therefore, with
heretical impiety, he does no less harm to the Scripture of the
Old Testament than 55 does someone who with an impious and
sacrilegious effrontery denies that it is from the good, su-
preme, and true God, as do Marcion, Mani, and other scourges
who think this. In order, then, I may express as briefly as I can
my own views on this matter: just as harm is done to the Old
Testament if it is denied to be from the good and su preme God,
so also is harm done to the New Testament, if it is placed on a
par with the Old. Hence, when Pelagius in his reply explained
his reason for declaring that even in the Old Testament the
kingdom of heaven is promised, citing the testimony of the
prophet Daniel, who clearly prophesied that the saints would
receive the kingdom of the most high, it was rightly judged
that this statement of Pelagius was not contrary to the Catholic
faith-not in accordance with that distinction by which the
earthly things promised at Mount Sinai [68] are shown prop-
erly to pertain to the Old Testament, but appropriately ac-
Copyright © 1992. Catholic University of America Press. All rights reserved.

cording to the custom of speaking, by which all the canonical

Scriptures delivered prior to the incarnation of the Lord were
included under the name, "Old Testament." For the "kingdom
of the most high" is not other than the kingdom of God. Or
does anyone dare to contend that the kingdom of God is one
thing and the kingdom of heaven another?

Sixth Objection: Possibility of Life without Sin?

6.(16) After this, the objection was raised that Pelagius said
in the same book of his, A man can, if he wishes, be without sin, and
also that, writing to a widow, 56 he said in flattery, May piety find

55. Reading, with BA: scripturae veteris testamenti non minorem facit iniuriam
quam qui eam; PL, CSEL: scripturae veteris testamenti facit iniuriam qui eam.
56. This letter is cited by Jerome, Dial. c. Pel. 3.14-16. Marius Mercator
quotes a letter in a similar vein to a widow named Livania (Commonitorium super

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 127

in you a place, such as she finds nowhere else; may justice, though every-
where a stranger, find a home in you; may truth, although no longer
known by anyone, become a member ofyour household and yourfriend;
and may the law of God, which is despised by nearly everyone, be hon-
ored only by you. 57 He also writes to her, How happy and blessed are
you, ifjustice, which we must believe flourishes only in heaven, is found
on earth in you alone. And in another work addressed to her,
after a prayer to our Lord and savior, in order to show how
saints pray, he declares, He worthily raises his hand to God and with
a good conscience pours forth his prayer who can say, " You know, 0
Lord, how holy and innocent, how pure from all malice and iniquity
and theft are the hands I stretch forth to you, how just and pure and
free from all deceit are the lips by which I offer to you my prayer that
you will have mercy on me. ,,58 But to this Pelagius replied, "We
stated that a man can be without sin and [69] keep the com-
mandments of God, if he wishes,59 for God has given him this
possibility. On the other hand, we did not say that anyone could
be found, who from infancy to old age had never sinned, but
that whoever has turned away from sin, could by his own labor
and the grace of God be without sin, yet nevertheless would not
thereby be incapable of regression afterwards. But as for the
other statements which they have brought forward against us,
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nomine Caelestii 4.3; PL 48. 102), but Evans ("Pelagius, Fastidius," 93) challenges
the identification of that letter with the one quoted here. The passages cited
are of a sort customary in letters of the time; de Plinval refers to them by the
name of verba beatificantia (BA 21. 631). The attribution to Pelagius is disputed.
57. This entire passage is in the subjunctive mood.
58. This passage is from De vita christiana 11 (PL 40. 1042), which Robert F.
Evans argues is by Pelagius (see "Pelagius, Fastidius," and Four Letters of Pela-
gius). De Plinval suggests that, in denying that he said this and the preceding
two passages quoted or that they are in his books, Pelagius may be engaging in
a subtle mental reservation, taking a personal letter, such as the works cited, not
to be a "book," and in anathematizing as "fools" those who hold the sentiments
expressed may be labeling the interpretation of his opponents "foolish" (BA
21. 632). On this subject see Evans, "Pelagius' Veracity at the Synod of Dios-
polis."
59. In 30.54 below, Augustine refers to a letter in which Pelagius claims that
this statement was approved by the bishops, but in quoting himself, adds the
word "easily" !facile); "A man can be without sin and easily keep the command-
ments of God, ifhe wishes." This is apparently the form in which the statement
appears in the Libercapitulorum, since both Jerome (Dial. c. Pel. 1.32) and Oro-
sius (Apol. 11) quote it this way.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 128 PROCEEDINGS OF PELAGIUS

they are not in our books, and we have never said such things."
Upon hearing this, the synod declared, "Since you deny having
written such opinions, do you anathematize those who hold
them?" Pelagius replied, "I anathematize them as fools, not as
heretics, considering that there is no dogma involved." The
bishops then pronounced their judgment, saying, "Now, since
Pelagius has by his own words anathematized as foolishness the
statements introduced, and correctly responds that with the as-
sistance and grace of God a man can be without sin, let him now
reply to the other charges.,,6o
(17) Could, or should, the judges here condemn these un-
identified and vague statements, when no one was present
from the opposition to show that Pelagius had written these
blameworthy statements which were alleged to have been ad-
dressed to the widow? Certainly in this case it could not be suf-
ficient to bring forward a manuscript and read these things as
his writings, unless there were also witnesses present, in case,
even when the words were read, he denied that they were his
writings. Still, in regard to these, the judges did what they could
do, when they asked Pelagius if he would anathematize those
who professed such sentiments, such as he denied having writ-
ten or said. And when he did respond by anathematizing them
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as fools, what right had the judges to press the inquiry further
on this point, in the absence of his opponents?
(18) Perhaps it is necessary to consider further whether it
was rightly said that those who hold these opinions should be
anathematized as fools, not as heretics, considering that there
is no dogma involved. But [70] under these circumstances the
judges had good reason to abstain from deciding at what point
someone is to be described as a heretic, a question that is not
easy. For example, if anyone were to say that young eagles,
when carried in the talons of the father bird and exposed to the
light of the sun, if they blink their eyes, are dropped to the
earth as unfit (as though the light were in some way a test of
their true nature), he ought not to be judged a heretic, if the
60. See De pecc. orig. 11.12, where Augustine reproduces the acta of the
synod from this point through the statement of Pelagius contained here at the
beginning of 11.24.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 129

story happens to be false. 61 But since this story is found in the

writings of learned men and it is commonly accepted in popu-
lar opinion, it should not be considered foolish to repeat it,
even if it is not true, nor does it either hurt or help that faith,
on account of which we are called "faithful." But if anyone,
holding this opinion, went further and contended that birds
possessed rational souls, because at times human souls were
reincarnated into them, then it would certainly be necessary to
banish from our ears and soul such a heretical idea, as if it'were
a plague. And, even if the stories about eagles were true Gust
as it is true that there are many marvelous things about bees
which our eyes behold), it would be necessary for us to demon-
strate that nevertheless far different from the powers of sense,
however marvelous, of irrational animals of this sort, is reason,
which is common, not to men and beasts, but to men and
angels. For certainly many foolish things are said by ignorant
and empty-headed persons, who are nonetheless not here-
tics-for example, the words of those who make rash judg-
ments in unfamiliar disciplines, which they have not studied,
or who with immoderate and blind fervor either praise those
they love or attack those they hate, and whatever else in the
ordinary practice of human discourse is not solidly grounded
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but here and there, as it may occur at the moment, is with fool-
ish [71] levity either put forward in speech, or written down, or
even put into books. Many people, once admonished even a
little about these matters, have quickly regretted that they have
said such things. They did not retain these things as if they were
fixed in some act of belief, but rather they had poured them
out as if they had taken them at random and not given them
any consideration. It is scarcely possible, however, to be free of
such faults, and who has not made a slip of the tongue and
offended with words?62 But it makes a difference to what ex-
tent and from what motive one has erred, and finally, whether
one, once warned of his error, corrects, or by stubbornly de-
fending it, makes a dogma out of that which he had declared,

61. Cf. Pliny, Hist. Nat. 10.3.3, and Lucan, Pharsalia 9.902.
62. Cf. Sir 19.16 andJas 3.2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 130 PROCEEDINGS OF PELAGIUS

not dogmatically, but in levity. Since, therefore, every heretic

is consequently also a fool, but not every fool is right away to be
labeled a heretic, the judges were quite right in saying
that Pelagius had in his own voice anathematized the foolish
discourse under consideration, because even if it was not a her-
esy,63 undoubtedly it was foolish discourse. Therefore, which-
ever it was, they called it by a name indicating general blame-
worthiness. Whether these words were spoken from some
dogmatic position, or not in fact from a fixed and established
opinion, but in a loose and easily correctible way of speaking,
it was not considered necessary at that time to settle, since the
man who was on trial denied that they were his words, no mat-
ter in what sense they had been used.
(19) While we were reading this defense of Pelagius in the
brief paper which we had received earlier, some of our holy
brothers were present, who declared that they possessed some
hortatory or consolatory letters which Pelagius had sent to a
widow, whose name was not given, and suggested that we ex-
amine whether the words which he had refused to admit as his
own might perhaps be written there, since they said that they
themselves did not know this. And in fact when [72] these books
were read through from the beginning, the words in question
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were sought and found. Moreover, those who had brought for-
ward the copy declared that they had acquired the books al-
most four years previously as books of Pelagius, and that they
had never heard any doubt expressed by anyone as to whether
they were his. Therefore, considering that these servants of
God, whose honesty is well-known to us, could not have lied
concerning this matter, the alternative seems to remain that we
should rather believe that Pelagius had lied at his trial before
the bishops, unless perhaps we might think that something has
been circulated under his name, even for so many years, which
was not actually written by him. For these brothers did not say
that they had received these books from Pelagius himself, nor
that they had ever heard him say that they were his. For in my
own case also, certain brothers of ours have informed me that
63. Reading, with BA. etsi haeresis non esset; CSEL. PL: si haeresis esset.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 131

various writings have appeared in Spain under my name,

which would not be recognized as mine by those who have read
my other writings, but might nevertheless be believed by others
to be mine.
(20) For that matter, even what Pelagius admits is his own is
still obscure, but I think that what will follow in later parts of
these proceedings will make it clearer. Thus, Pelagius declares,
"We stated that a man can be without sin and keep the com-
mandments of God, if he wishes, for God has given him this
possibility. On the other hand, we did not say that anyone could
be found, who from infancy to old age had never sinned, but
that whoever has turned away from sin, by his own labor and
the grace of God could be without sin, yet nevertheless would
not thereby be incapable of regression afterwards." It is quite
difficult to see in these words what he means by the grace of
God; and indeed the catholic judges could not have under-
stood grace as anything other than that which the doctrine of
the Apostle so strongly recommends to us: this is that grace, by
which [73] we hope we can be delivered "from the body of this
death, by Jesus Christ our Lord.,,64
7. And it is to obtain this grace that we pray that we may not
enter into temptation. 65 This grace is not nature, but that which
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supports a weak and corrupted nature. This grace is not knowl-

edge of the law, but it is that of which the Apostle says, "I cast
not away the grace of God, for if justice be by the law, then
Christ died in vain.,,66 Therefore this grace is not the letter
which kills but the spirit which gives life. 67 For the knowledge
of the law, without the grace of the Spirit, produces all concu-
piscence in man. As the Apostle says, "I do not know sin but by
the law, for I had not known concupiscence, if the law did not
say, 'Thou shalt not covet.' But sin, taking occasion by the com-
mandment, wrought in me all manner of concupiscence.,,68 Yet
in saying this he does not blame the law; rather, indeed, he
praises it, when he says, "The law indeed is holy, and the com-
mandment holy, and just, and good. Was that then which is
64· Rom 7.24-25. 65. Cf. Matt 6.13.
66. Gal 2.21. 67. Cf. 2 Cor 3.6.
68. Rom 7.7-8.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 132 PROCEEDINGS OF PELAGIUS

good," he asks, "made death unto me?God forbid. But sin, that
it may appear sin by that which is good, wrought death in me.,,69
And again he praises the law in saying, "For we know that the
law is spiritual; but I am carnal, sold under sin. For that which
I do, I understand not. For I do not that which I will; but the
evil which I hate, that I do. If then I do that which I will not, I
consent to the law that it is good.,,70 Behold, he knows the law,
praises it and consents to it; that is, he acknowledges that the
law is good, because what it commands, this he also desires, and
what it forbids and condemns, this he also hates; yet neverthe-
less, what he hates, he does. [74] Therefore, he has in him a
knowledge of the holy, but still his evil concupiscence is not
healed; he has in him a good will, but evil action prevails. Thus
it happens that in the struggle of the two laws within him, when
the law in his members wars against the law of his mind and
makes him captive to the law of sin, confessing this he exclaims
and says, "Unhappy man that I am, who shall deliver me from
the body of this death? The grace of God, by Jesus Christ our
Lord.'.7\
8.(21) Therefore, it is not nature (which, sold under sin and
wounded by corruption, desires a savior and redeemer), nor is
it knowledge of the law (through which comes the recognition,
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rather than the expulsion, of concupiscence) which delivers us

"from the body of this death," but "the grace of God, by Jesus
Christ our Lord.,,72
g. This grace is not the nature which dies, nor the letter which
kills, but the life-giving spirit. For the Apostle already pos-
sessed nature with freedom of the will, since he said, "For to
will is present with me;,,73 but he did not possess this nature in a
sound state without corruption, for he said, "I know that there
dwells not in me, that is to say, in my flesh, that which is good.,,74
He already possessed a knowledge of the holy law, for he said,
"I do not know sin, but by the law;,,75 but he did not possess the
strength to practice and to accomplish justice, for he said, "I do

69. Rom 7.12-13. 70. Rom 7.14-16.

71. Rom 7.24-25. 72. Rom 7.24-25.
73. Rom 7. 18. 74· Rom 7.18.
75· Rom 7·7·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 133

not that which I will, but the evil which I hate, I do,,,76 and, "To
accomplish that which is good,.! do not find.'.77 So it is not the
choice of the will nor the precepts of the law whereby he is de-
livered from "the body of this death," because he already pos-
sessed both of these, the one by nature, the other through
learning, but what he entreated was the help of "the grace of
God, by Jesus Christ our Lord.,,78
10.(22) [75] The bishops believed that Pelagius confessed
this grace, which they knew was commonly accepted in the
catholic Church, when they heard him say, "A man who has
turned away from his sins, by his own labor and the grace of
God can be without sin." I personally, however, was uneasy,
because of that book which had been given to me, in order that
I might refute it, by some servants of God who had been follow-
ers of Pelagius,79 and who, although they had a great affection
for Pelagius himself, admitted that the words were his, where,
when the question was put before him, because he had already
offended many people by [seeming to] speak against the grace
of God, he very explicitly admitted that he understood by the
"grace of God" that, when our nature was created, it received the
possibility of not sinning, because it was created with a free will. So
I, because of this book, but also many of the brothers, because
Copyright © 1992. Catholic University of America Press. All rights reserved.

of his discussions, which they say are well known to them, are
equally disturbed by the ambiguity of his words, lest there be
a hidden meaning, and he might later tell his followers that he
had spoken without prejudicing his own doctrine, explaining
thus, "Without a doubt I asserted that a man is able by his own
effort and the grace of God to be without sin, but you know
quite well what I mean by 'grace,' and you may recall by
reading, that grace is that in which we were created with a free
will by God." And thus while the bishops understood him to
mean by "grace," not that by which we humans were created,
but that by which we have been made new creatures by adop-
tion (since it is this latter grace which divine Scripture very

76. Rom 7.15. 77. Rom 7.18.

78. Rom 7.25'
79. Augustine is referring to De natura, given to him by Timasius and James,
for whom he wrote De natura et gratia.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 134 PROCEEDINGS OF PELAGIUS

clearly commends), they, not realizing he was a heretic, acquit-

ted him as a catholic. Also, it made me suspicious that, while, in
the work which I answered, he very definitely stated that The
just Abel never sinned at all,so he now states, "On the other hand,
we did not say that anyone could be found who [76] from in-
fancy to old age has never sinned, but that whoever has turned
away from sin, by his own labor and the grace of God could be
without sin." He did not say that Abel was just, because after
having turned from his sins he became sinless for the rest of his
life, but because he never committed any sin. Hence, if that book is
his, then certainly it must be corrected on the basis of his pres-
ent response. I do not wish to say that he was dissemblingjust
now, for he might say that he had forgotten what he had said
in that book. Accordingly, let us consider what remains. For
statements followed in the ecclesiastical proceedings, from
which, with the help of God, we can show that, even if Pelagius,
as some think, was cleared in this examination and was cer-
tainly absolved by the judges, who were after all only human,
his heresy, which is such that we wish it neither to be extended
further nor to become yet worse, undoubtedly was con-
demned.
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Seventh Objection: Propositions Associated

with Caelestius
11.(23) For there follow certain objections made to Pela-
gius,Sl which are said to have been found in the doctrine of
his disciple Caelestius: "That Adam was created mortal, and,
whether he had sinned or not, he would have been going to
die. That the sin of Adam injured only himself and not the
human race. That the law leads to the kingdom just as does
the gospel. That before the coming of Christ there were men
without sin. That newborn infants are in the same condition in
which Adam was before his transgression. That the race of man
as a whole does not die through the death or transgression of
80. Cf. De natura et gratia 37.44.
81. In De pecc. or. 11.12, Augustine quotes the acta of the synod for this
exchange, through the response of Pelagius, given here in 11.24.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 135

Adam, nor does the race of man as a whole rise again through
the resurrection of Christ." These statements were raised in
objection, just as also [77] they are said to have been heard and
condemned at Carthage by your holiness 82 and other bishops
with you. As you will recall, I was not present there myself, but
later, on my arrival in Carthage, I examined the acts of the
synod, some of which I remember. But I do not know whether
all the statements mentioned are contained in them. But does
it really matter if some of them perhaps were not mentioned
and thus not included in the synod's condemnation, when it is
quite clear that they deserve condemnation? Next other charges
were brought up against him, introduced with the mention of
my name. These had been sent to me from Sicily, when some
of our catholic brothers there were troubled by problems of
this kind, to which I gave a reply that to me seemed sufficient,
in a book which I addressed to Hilary, 83 who, in consulting with
me, sent them to me in a letter. Here are the charges: "That a
man can, if he wishes, be without sin. That infants, even if they
are unbaptized, have eternal life. That rich people, even if they
are baptized, unless they renounce all they have, should not be
credited with whatever good they may seem to have done, nor
can they possess the kingdom of God."
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(24) To these charges that were brought up against him, as

the proceedings testify, Pelagius responded as follows: "That a
man can be without sin has already been explained," he said,
"but, regarding the point that there were men without sin be-
fore the coming of the Lord, we also declare that before the
coming of Christ, some people lived holy and just lives, ac-
cording to the teaching of the sacred Scriptures. But the re-
maining things, even according to the testimony of my accus-
ers, were not said by me, and I have no responsibility to answer
for them. Nevertheless, to satisfy the holy synod, I anathema-
tize those who hold, or have ever held, these opinions." [78]
After this reply of Pelagius, the synod declared, "To the above-

82. Bishop Aurelius. For an account of the condemnation of Caelestius at

Carthage in 411, see Introduction to De nat. et gr., above.
83. Ep. 157. These propositions were probably put forward by radical fol-
lowers of Caelestius in Sicily.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 136 PROCEEDINGS OF PELAGIUS

mentioned charges, Pelagius, here present, has given sufficient

and legitimate satisfaction in anathematizing those opinions
which were not his." Consequently, we see and maintain that
the most pernicious evils of this kind of heresy have been con-
demned not only by Pelagius but also by the holy bishops who
presided at this inquiry. [These evils are:] That" Adam was cre-
ated mortal," to which, in order to demonstrate more fully the
meaning of this statement, it was added, "and, whether he had
sinned or not, he would have been going to die; that the sin of
Adam injured only himself and not the human race; that the
law leads to the kingdom just as does the gospel; that newborn
infants are in the same condition in which Adam was before
his transgression; that the race of man as a whole does not die
through the death or transgression of Adam, nor does the race
of man as a whole rise again through the resurrection of Christ;
that infants, even if they are unbaptized, have eternal life; that
rich people, even if they are baptized, unless they renounce all
they have, should not be credited with whatever good they may
seem to have done, nor can they possess the kingdom of God."
It is evident that all these propositions have been condemned
in the ecclesiastical tribunal, by the anathema of Pelagius and
by the interlocutory decree of the bishops.
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(25) Many of our weak brothers were disturbed by these

questions and by the contentious assertion of these opinions,
which are still causing heated debate everywhere. For this rea-
son, we were compelled, by the anxiety of that love which it is
proper for us to have toward the church of Christ through the
grace of Christ, to write also to Marcellinus of blessed memory,
who every day suffered from these most troublesome disputers
and who had consulted with me by letters, on some of these
questions, especially on the baptism of infants. 84 [79] Again, on
this subject, at your request, I endeavored to the best of my
ability, with the help of your prayers, in the Basilica Maiorum,
holding also in my hand a letter of the most glorious martyr

84. De peccatorum meritis et remissione et de baptismo parvulorum, written in 412.

MarceJlinus was a Christian and the imperial official appointed by the Emperor
Honorius to preside over the Conference of 411 between the Catholics and
Donatists at Carthage.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 137

Cyprian, reading and commenting on his words on this sub-

ject,85 so that this dangerous error might be removed from the
hearts of some people, who had been persuaded by these opin-
ions, which, as we see, are condemned in these proceedings.
These opinions are those of which certain persons, who agree
with them, have tried to persuade some of the brothers, threat-
ening them in the name of the Eastern churches, that unless
they accepted these opinions they could be condemned by
those churches. Now note that fourteen presiding bishops of
the Eastern church in that land where the Lord manifested the
presence of his incarnation would not have absolved Pelagius,
unless he condemned these opinions as opposed to the catholic
faith. Consequently, if he was absolved because he anathema-
tized such opinions, undoubtedly these opinions were con-
demned. This will become more abundantly clear in what
follows.
(26) So let us now look at those two points that Pelagius was
unwilling to anathematize, because he acknowledged that they
were his own, and how he explained the way that he under-
stood them, in order to remove that in them which gave of-
fense. "That a man can be without sin," he declares, "has al-
ready been asserted." It was indeed asserted, and we remember
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it, but in a mitigated way and with the approval of the judges,
because Pelagius added to it the grace of God, of which nothing
was said in those chapters under investigation. But it is neces-
sary to examine more closely how he responded to the second
charge, "Regarding the point that there were men without sin
before the coming of the Lord, we also declare that before the
coming of Christ some people lived [80] holy and just lives, ac-
cording to the teaching of the sacred Scriptures." He did not
dare to say, "We also declare that before the coming of Christ
there were men without sin," although this objection had been
raised to him from the statements of Caelestius-for he real-
ized that this would be dangerous and a source of trouble-but
he said , "We also declare that before the coming of Christ some

85. Sermon 294. preached at Carthage on June 27. 413. In it. Augustine
quoted from Cyprian. Ep. 64.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 138 PROCEEDINGS OF PELAGlUS

people lived holy andjust lives." Who would deny this? To say
this is one thing, but to say they were without sin is another, for
they lived holy and just lives, who nevertheless truly said, "If
we say that we have no sin, we deceive ourselves, and the truth
is not in US.,,86 Today too there are many who live just and holy
lives, and yet they do not lie in their prayers when they say,
"Forgive us our debts, as we forgive our debtors.,,87 In the sense
in which Pelagius himself asserted he had said it, the statement
under discussion was acceptable to the judges, but not in the
sense in which it was charged that Caelestius had said it. Now
we must examine the remaining topics to the best of our ability.

Eighth Objection: The Church "Without Spot

or Wrinkle"
12.(27) It was raised as an objection to Pelagius that he said,
The Church here is without spot or wrinkle. 88 It was on this very
point that the Donatists were in constant conflict with us in our
conference,89 but we stressed in rebuttal against them the mix-
ture of bad men with good, like that of the chaff with the wheat,
relying on the parable of the threshing floor. 90 With this same
parable we can reply also to our present opponents, unless they
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would have "the Church" be understood to mean only good

people, whom they say have no sin at all, so that the Church
here could be without spot or wrinkle. If this is their meaning,

86. 1 John 1.8. 87. Matt 6.12.

88. Cf. Eph 5.27. This is oneofthe points which Hilary brings to Augustine's
attention in Ep. 156 as being taught by certain Christians in Sicily. Pelagius
makes this point in passing in his commentaries on Paul (Souter 2, 128,484,
515)' It is raised here in an effort to connect Pelagius with Donatism, and in
fact Pelagian ism did share with the Donatists a perfection is tic concept of the
Church and the use of this text to support it. However, for the Donatists, the
purity of the Church was understood more in a ritual sense, while for the Pela-
gians it was understood in a moral sense. See Collinge, "Christian Community
and Christian Understanding," 27-31. Bonner, noting that "the ecclesiology
of Donatism and Pelagianism had remarkable affinities," suggests that the Pel-
agian movement may have found support among former Donatists in North
Africa ("Rufinus the Syrian," 34-5, Augustine and Pelagianism, 36).
8g. The conference at Carthage with the Donatists in 411. See Augustine,
Breviculus collationis cum Donatistis (PL 43).
go. Cf. Matt 13.24-30.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 139

then I repeat the same words which I have just quoted, for how
can they be members of the Church, of whom [81] their truth-
ful humility exclaims, "If we say that we have no sin, we deceive
ourselves, and the truth is not in US,,?9J Or how will the Church
pray that which the Lord taught it, "Forgive us our debts,,,92 if
in this world it is without spot or wrinkle? Finally, they should
ask themselves whether or not they admit that they themselves
have any sins. If they deny that they have any, it should be said
to them that they are deceiving themselves and the truth is not
in them. If, however, they will admit that they have sins, then
what is this but a confession of their own wrinkle or spot?
Hence, they are not members of the Church, for the Church is
without spot and wrinkle, while they have spot and wrinkle.
(28) To this objection, Pelagius replied with a prudent re-
serve which the catholic judges approved without hesitation.
"That was said by me," he declared, "but in the sense that
through baptism the Church is purified from every spot and
wrinkle, as the Lord wishes her to remain." To which the synod
said, "Of this we also approve." For who among us denies that
the sins of all men have been remitted through baptism and
that all the faithful arise without spot and wrinkle from the
bath of regeneration? Or what catholic Christian is not pleased
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by that which pleases the Lord, and which will be, that the
Church should remain without spot or wrinkle, since it is now
being brought about by God's mercy and truth that the holy
Church is being led to that perfect state in which it is to remain
for eternity without spot and wrinkle? But between the baptis-
mal waters, through which all past spots and wrinkles are re-
moved, and the kingdom in which the Church will remain for-
ever without spot or wrinkle, there is this intermediate time of
prayer, when it is necessary to say, "Forgive us our debts.,,93 On
account of this, it is raised as an objection against them that they
say, [82] "Here the Church is without spot and wrinkle," if by
this opinion they dare to prohibit the prayer by which the
Church, already baptized, pleads for itself day and night for

91. 1 John 1.8. 92. Matt 6.12.

93. Matt 6.12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 140 PROCEEDINGS OF PELAGIUS

the forgiveness of sins. Regarding the intermediate time be-

tween the remission of sins that takes place in baptism and the
abiding state of sinlessness that will exist in the kingdom, noth-
ing was discussed with Pelagius, and no decision was taken by
the bishops-except only this, that he thought he should briefly
indicate that he had not spoken in a sense which seemed objec-
tionable. For when he said this, "That was said by me, but in
this sense," what else did he wish to be understood than that
he had not spoken in the same sense as he was believed by his
accusers to have spoken? However, that which led the judges
to declare that they were satisfied with his answer was baptism,
by which the holy Church is washed from its sins, and the king-
dom, in which the Church, which is now being cleansed, will
remain without sin-this, so far as 1 can tell, is sufficiently clear.

Ninth Objection: We Do More than Is Commanded

13.(29) Next some objections were taken from a book of
Caelestius,94 based on the contents of each chapter, but more
in accordance with the general sense than with the words.
Caelestius indeed developed ideas at greater length, but those
who brought the indictment against Pelagius said they were not
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able at that time to supply all [of what Caelestius said]. So they
reported that the following statement was written in the first
chapter of Caelestius' book: "That we do more than is com-
manded in the law and the gospel." To which Pelagius re-
sponded, "This is what they have set forth, as if it were our
statement. But what we said was in accordance with the state-
mentofthe Apostle on virginity, of which Paul says, 'I have no
commandment of the Lord.' ,,95 The synod said, "This also the
Church accepts." As for myself, 1 have read the interpretation
that Caelestius gives to this in his book, [83] at least if he does
not deny that the book is his. For it is clear that he says this to
persuade us that through the nature of our free will we have
so great an ability not to sin that we are able to do more even
than we are commanded to do, since perpetual virginity, which
94. This work is otherwise unknown. 95· 1 Cor 7.25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 141

is not commanded, is maintained by a great many persons,

whereas in order not to sin it is sufficient to fulfill the com-
mandments. But what Pelagius answered, in order that the
judges might approve it, the latter did not understand as mean-
ing that those persons observe all the commandments of the
law and the gospel and, in addition, maintain virginity, which
is not commanded. Rather, they understood it to mean only
that the virginity which is not commanded is superior to the
conjugal chastity which is commanded, and that to observe the
former is indeed greater than to observe the latter, although
neither of them can be maintained without the grace of God,
for the Apostle in speaking of this says, "For I would that all
men were even as myself, but everyone has his proper gift from
God, one after this manner, and another after that."g6 Further-
more, as the disciples said to the Lord himself, "If the case of a
man with his wife be so, it is not expedient to marry,',97 or, as it
is better said in Latin, "It is not expedient to take a wife,',g8 and
he said, "All men take not this word, but they to whom it is
given."gg The bishops therefore declared that the Church ac-
cepted this position, that the state of continual virginity, which
is not commanded, is greater than the chastity of married life,
which is commanded. But in what sense Pelagius or Caelestius
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said this, the judges were not aware.

Tenth Objection: Caelestius' Teaching on Grace

14.(30) After this, other teachings of Caelestius, [84] capital
charges and without question worthy of condemnation, were
brought against Pelagius, and if he had not anathematized
them, Pelagius certainly would have been condemned along
with them. In his third chapter Caelestius had written, "The
grace and assistance of God is not given for individual acts, but
consists in the freedom of the will, or in the law and doctrine,"
and also, "The grace of God is given according to our merits,

96. 1 Cor 7.7. 97. Matt 19.10.

98. Non expedit ducere [Sc. uxorem]. Augustine regards ducere as a better rendi-
tion than nubere for the active infinitive '1CXJ1, fjITOlL.
99. Matt 19. 1 1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 142 PROCEEDINGS OF PELAGIUS

for if God were to give it to sinners, he would seem to be un-

just." And he drew his conclusion in these words: "And grace
itself has been placed in my will, in accordance with whether I
have been worthy or unworthy. For if we do all things through
grace, then when we are overcome by sin, it is not we who are
overcome, but God's grace, which wanted to help us in every
way but could not." And again, he states, "If, when we conquer
sins, it is by the grace of God, then it is God who is at fault when
we are conquered by sin, for either he was unable or unwilling
to protect us altogether from sin." Pelagius responded to these
charges, "Whether these are propositions of Caelestius, let
them verify who say they are his. For my part, I have never held
such views; rather, I anathematize anyone who holds them."
The synod declared, "The holy synod approves you in thus
condemning these words, worthy of censure." On all these
points certainly the response of Pelagius anathematizing them,
and the most unconditional judgment of the bishops in con-
demning them, are fully evident. Whether Pelagius or Caeles-
tius, or both or neither of them, or others either together with
them or in their name, have ever held or still hold these opin-
ions may be doubtful or unclear; nevertheless, it is sufficiently
manifest that by this judgment they have been condemned,
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and that Pelagius would have been condemned along with

them, had he not himself also condemned them. Now, after
this judgment, it is certain that, whenever we argue against
opinions of this sort, it is against a condemned heresy that we
are argumg.
(31) [85] I want to discuss one point at greater length. Above,
I expressed apprehension that, when Pelagius declared, "With
the help of the grace of God, a man can be without sin," he
perhaps meant that this grace is a potentiality of our nature
created by God with a free will, as it says in that book, which I
received as his and to which I replied, 100 and in this way he was
deceiving the judges, who were unaware of the book. But now,
when he anathematized those who declare that the grace and
assistance of God are not given for individual acts, but consist
100. The De natura of Pelagius. See above, 10.22.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 143

in free will, or in the law and doctrine, it appears clearly enough

that he is speaking of that grace which is preached in the church
of Christ and is conferred through the support of the Holy
Spirit,IOI so that we may be assisted in each of our actions. This
is why we always pray for that favorable help, so that we may
not be brought into temptation. 102 I no longer have that appre-
hension, that perhaps when he said, No one can be without sin
except one who has acquired a knowledge of the law, and explained
it thus, that there is help toward not sinning in the knowledge
of the law, 103 he wished this knowledge of the law to be under-
stood as the grace of God. Observe that he anathematizes those
who hold this opinion, and also how he does not wish the nature
of free will, or the law and doctrine, to be understood as that
grace by which we are helped throughout our individual ac-
tions. What therefore remains for him but to understand grace
as that which the Apostle tells us is given by the support of the
Holy Spirit?104 Concerning this the Lord said, "Take no
thought how or what to speak, for it shall be given to you in that
hour what to speak. For it is not you that speak, but the Spirit
of your Father that speaks in yoU.,,105 Again, there is no need
for me to be apprehensive that perhaps, when he said, All [86]
are ruled by their own will, and then explained that he had said
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this "because of free will, which God assists when it chooses the
good,,,106 he here also was saying that God was helping through
the nature of free will and the teaching of the law. For since
he rightly anathematized those who say that God's grace and
assistance is not given for individual acts but consists in free will
or in the law and doctrine, it follows that the grace or help of
God is given for individual acts (leaving out of account free will
or the law and doctrine), and in this way we are ruled by God
throughout our individual acts, when we act rightly. Nor is our
prayer in vain, when we say, "Direct my ways according to your
word, and let not iniquity have dominion over me.,,107

101. Phil1.1g. 102. Cf. Matt 6.13.

103. See above, 1.2. 104- Phil I.lg.
105. Matt 1O.1g-20. 106. See above, 3.5.
107. Ps 118.133.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 144 PROCEEDINGS OF PELAGIUS

Eleventh Objection: The Diversity of Graces

(32) But that which follows these things makes me uneasy
once more. For when an objection from the fifth chapter of
Caelestius' book was brought up against him, that "they say that
each person can possess all virtues and graces, and they elimi-
nate the diversity of graces, which the Apostle teaches," Pel a-
gius replied, "This was said by us, but our opponents have criti-
cized us with malice and ignorance. For we do not eliminate the
diversity of graces, but we say that God gives all graces to him
who has been worthy to receive them, just as he gave them to
the Apostle Paul." At this the synod declared, "Therefore you
also believe in accordance with what the Church believes about
the gift of the graces, as they are contained in the holy Apostle."
Here someone may ask, "What then disturbs you? Or do you
deny that all the virtues and graces were in the Apostle?" For
my part, in truth, if there are meant all those gifts which the
Apostle himself mentions in one particular passage, which gifts
I believe are what the bishops had in mind when they approved
the answer of Pelagius and declared it to be spoken according
to the belief of the Church, then I do not doubt that the Apostle
possessed them all. For he says, "And indeed God has [87] set
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some in the Church: first the apostles, secondly prophets,

thirdly teachers, after that miracles, then the graces of heal-
ings, helps, governments, kinds of tongues.,,108 What then?
Shall we say that the Apostle Paul did not possess all these gifts?
Who would dare say this? For by the very fact that he was an
apostle, he certainly possessed apostleship. But he also pos-
sessed prophecy. Or was this not a prophecy of his, "Now the
Spirit manifestly says, that in the last times some shall depart
from the faith, giving heed to the spirit of error, and the doc-
trines of devils"? 109 Furthermore, he was "a teacher of the gen-
tiles in faith and truth."llo Also, he performed miracles and
healings, for he shook off from his unharmed hand a biting
viper, 111 and, at a word from him, a paralytic stood upright, his

108.1 Cor 12.28. 109. I Tim 4.1.

110. I Tim 2.7. Ill. Acts 28.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PROCEEDINGS OF PELAGIUS 145

health restored. 112 The gift of "helps," of which he speaks, is

obscure, for it is a term of wide application. But who would say
that he was lacking even in this grace, he through whose efforts
assistance was so manifestly given toward the salvation of men?
What is more outstanding than his "government," when the
Lord not only in his time governed so many churches through
him but even now governs them through his epistles? Further,
what "kinds of tongues" could he have lacked, when he says of
himself, "I thank God I speak with all your tongues,,?113 Hence,
it is necessary to believe that the Apostle Paul lacked none of
these gifts, and therefore the judges approved of that answer
of Pelagius, when he said that all the graces were given to him.
But there are other graces which were not mentioned here.
For, although the Apostle Paul was a very eminent member of
the body of Christ, he did not receive more and greater [88]
graces than 114 the very head itself of the entire body, whether
in his flesh or in his soul as a man, a created nature that the
Word of God assumed as his own in the unity of his person, so
that he might be our head and we might be his body. Indeed,
if all the gifts could be in each member, the likeness which Paul
offered in this connection, that of the members of our body,
would seem useless. For there are some things which are com-
Copyright © 1992. Catholic University of America Press. All rights reserved.

mon to all the members, such as health and life, but there are
still others belonging to the individual members, so that the ear
does not perceive colors, nor the eye sounds. Because of this it
is written, "If the whole body were the eye, where would be
the hearing? If the whole were hearing, where would be the
smelling?,,115 This indeed is not said as if it were impossible for
God to give to the ears the sense of seeing, and to the eyes that
of hearing. But it is clear what God does in the body of Christ,
which is the Church, and what diversity of churches, compara-
ble to the various members of which there are gifts proper to
each, the Apostle signified. Wherefore, it is by now clear both
for what reason those who raised this objection did not want to
eliminate the diversity of graces and for what reason the bish-
112. Acts 14.10 (Vg.: 14.9). 113. I Cor 14.18.
114. Reading, with BA, accepit quam ipsum; CSEL, PL: accepit ipsum.
115. I Cor 12.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 146 PROCEEDINGS OF PELAGIUS

ops, on account of the Apostle Paul, in whom we acknowledge

all the gifts which he mentions in one passage, could approve
what Pelagius said in his response.
(33) What is it therefore which caused me to say earlier that
I was made uneasy by this chapter? Clearly, it is this statement
of Pelagius, "God gives all graces to him who has been worthy
to receive them, just as he gave them to the Apostle Paul." I
would not have been made uneasy by this answer of Pelagius,
were it not related to the issue about which we must take the
greatest care, lest the grace of God undergo attack, while we
remain silent and do not take seriously so great an evil. There-
fore, since Pelagius does not say that God gives to whom he will,
but that "God gives all graces to him who has been worthy to
receive them," I could not, when I read this, [89] fail to be suspi-
cious. For the very name of grace and the meaning of its name
are taken away if it is not given gratuitously but is received by
him who is worthy of it. Or will someone perhaps say that I
insult the Apostle because I do not agree that he was worthy of
grace? On the contrary, I then bring insult upon him and a
punishment upon myself, if I do not believe what he himself
says. For has he not defined grace in such a way as to show that
it is called grace because it is given gratuitously? Did he noe l6
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himself say, "And if by grace, it is not now by works; otherwise

grace is no longer grace."ll7 This is why he also says, "Now to
him that works, the reward is not reckoned according to grace,
but according to debt.,,118 Therefore, whoever is worthy of
something, that thing is owed to him. However, if it is owed to
him, it is not grace, for grace is given, but what is owed is paid.
Hence, grace is given to those who are unworthy, in order that
they will be paid what is their due when they are worthy. But it
is God himself who arranges that they shall have whatever is
due them when they become worthy, who gives them what they
did not have when unworthy.
(34) Perhaps Pelagius will respond to this, "I have said that
the Apostle was worthy of such great graces as were given him,

116. Reading nempe with CSEL; BA: nemque.

117. Rom 11.6. 118. Rom 4.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 147

not because of his works, but because of his faith. It was not his
works, which previously were not good, but rather his faith that
merited this." What then? Are we to suppose that faith does
not do work? Certainly faith truly works, which "works by char-
ity. ,,119 However much the works of the unfaithful are extolled,
we know that the statement of that same Apostle is true and
irrefutable: "For all that is not of faith is sin."120 And for this
very reason he frequently says that justice is attributed to us,
not because of our works, but rather because of our faith, even
though faith "works by charity," lest anyone [go] think that he
attains faith itself through the merit of his works, when faith
itself is the beginning from which all good works proceed,
since, as it is written, "All that is not of faith is sin." Hence, it is
also said to the Church in the Song of Songs, "Yuu will come
and pass by from the beginning of faith.'d21 Therefore, al-
though faith obtains for us the grace to do good works, yet cer-
tainly we do not merit by any faith that we should have faith
itself; rather, in giving faith to us, in which we follow the Lord,
his mercy has gone before US. 122 Or was it we who gave it to
ourselves, and we who made ourselves faithful? Here I must
say very emphatically, "he made us and not we ourselves.,,123
Unless perhaps the teaching of the Apostle commends some-
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thing else to us when he says, "For I say, by the grace that is

given to me, to all that are among you, not to be more wise
than it is proper to be wise, but to be wise unto sobriety and
according as God has divided to everyone the measure of
faith."124 Whence indeed also is the saying, "What do you have
that you have not received?,,125 since we have received even that
from which proceeds whatever good we have in our actions.
(35) What is the meaning, then, of that which the same Apos-
tle writes, "I have fought a good fight, I have finished my
course, I have kept the faith. As to the rest, there is laid up for
me a crown of justice, which the Lord, the just judge, will ren-

119. Gal 5.6. 120. Rom 14.23.

121. Cant 4.8 (LXX). 122. Cf. Ps 58.11.
123. Ps 99.3. 124. Rom 12.3.
125. 1 Cor 4.7.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 148 PROCEEDINGS OF PELAGIUS

der to me in that day," 126 if these things are not paid as rewards
to the worthy, but bestowed as gifts on the unworthy? He who
raises this question attends too little to the fact that the crown
could not have been given to one who was worthy of it, unless
grace had been given to him when still unworthy. For the Apos-
tle says, "I have fought a good fight," but the same Apostle also
says, "But thanks be to God who has given us the victory
through [gl] our Lord Jesus Christ.,,127 He says, "I have fin-
ished my course," but the same Apostle also says, "It is not of
him that wills, nor of him that runs, but of God that shows
mercy.,,128 He says, "I have kept the faith," but the same Apostle
also says, "For I know whom I have believed, and I am certain
that he is able to keep that which I have deposited with him,
against that day,,129 (that is, what I have commended to him, for
some copies do not have the word depositum but commendatum,
which is clearer I3o ). Now what do we commend to God's keep-
ing save those things which we pray he will preserve? Is not our
very faith among these? For what else did the Lord commend
for the Apostle Peter, by his prayer for him, whence he said to
him, "I have prayed for you, Peter, that your faith shall not
fail,,,131 save that God would preserve his faith, and that it
should not fail by giving way to temptation? For this reason, 0
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blessed Paul, great preacher of grace, I will say without fear-

for who will be less angry with me for saying these things than
you who have said that these things are to be said and have
taught that they are to be taught?-I will say without fear, I was
starting to say, that the crown is indeed rewarded to you for
your merits, but your merits are gifts of God.
(36) Therefore, due reward is given to the Apostle, who is
worthy of it, but grace gave him the apostleship itself, which
was not due him and of which he was not worthy. Or should I

126.2 Tim 4.7-8. 127.1 Cor 15.57.

128. Rom 9.16. 129.2 Tim 1.12.
130. Vg reads depositum. We have altered the translation in the Douai ver-
sion, in order to bring out the contrast between depositum and commendatum. It
is also possible to read the Greek, rTjv 1TCXPCXOijKTjV J.LOV, as referring to what God
has entrusted to Paul, as does NAB: "I am confident that he is able to guard
what has been entrusted to me until that day."
131. Luke 22.32.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 149

regret having said that? Not at all, for by his own testimony I
shall be protected against this reproach, and no one will con-
sider me audacious except him who would be bold enough to
call the Apostle himself a liar. He himself exclaims, he himself
testifies, he himself, who, in order to commend the gifts of God
within himself, and to glory not in himself but in the Lord,132
not only says that he had no [92] good merits, so that he might
become an Apostle, but even declares his evil deserts, in order
to make manifest and to proclaim the grace of God. "I am not
fit," he says, "to be called an apostle."I33 What else can this mean
but, "I am not worthy"? For this is how most Latin manuscripts
put it. 134 This is exactly what we seek, for it is undoubtedly in
the gift of apostleship that all those graces mentioned are con-
tained. Indeed it was neither fitting nor proper that an apostle
should not possess prophecy, or not be a teacher, or not be
famed for miracles and the power of healing, or not furnish
help, or not govern churches, or not excel in the varieties of
languages. 135 The one name of apostleship embraces all of
these. Let us, then, consult the man himself, let us rather listen
to him. Let us say to him, "Holy Apostle Paul, Pelagius the
monk declares that you were worthy to receive all the graces
of your apostleship; what do you say?" He answers, "I am not
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worthy to be called an apostle." So, in order to give honor to

Paul, shall I dare to believe Pelagius rather than Paul on the
subject of Paul? I will not do so, for if I did this, I would be more
onerous to myself than honoring to him. 136 Let us hear again
why he says he is not worthy to be called an apostle: "because,"
he says, "I persecuted the Church ofGod.,,137 Now if we would
follow the normal sequence of ideas, who would not judge that
he deserves to be condemned, rather than called, by Christ?
Who would so love the preacher as not to detest the persecutor?

132. Cf. I Cor 1.31. 133. I Cor 15.9.

134. Augustine's text reads, non sum idoneus, to which he prefers, non sum
dignus, which is the rendition of V g.
135. Cf. I Cor 12.28 and the discussion above, 14.32.
136. We here borrow from the translation by Peter Holmes in NPNF.
Holmes observes, "This is a poor imitation of Augustin'S playful words: 'Me
potius onerabo quam ilium honorabo' " (NPNF 5. 200).
137. I Cor 15.9.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 150 PROCEEDINGS OF PELAGIUS

Therefore he says most rightly and truly, "I am not worthy to

be called an apostle, because I persecuted the Church of God."
Doing then so much evil, how could you have merited so much
good? [93] Let all people hear his reply, "But by the grace of
God, I am what I am."138 For why else is it ascribed to grace,
except because it was given to someone unworthy? "And his
grace in me," he adds, "has not been in vain."139 He enjoins this
upon others to show them the free choice of the will, when he
declares, "And we, enjoining,140 beseech you, that you receive
not the grace of God in vain.,,141 But how does he establish that
the grace of God in him was not in vain, except from that which
follows: "But I have labored more abundantly than all they"?142
Thus, he did not labor in order to receive grace, but he received
grace so that he might labor. And thus, though unworthy, he
received gratuitously the grace by which he might become wor-
thy to receive his due reward. Nor did he even venture to claim
his labor for himself. For when he had said, "I have labored
more abundantly than all they," he at once added, "Yet not I,
but the grace of God with me."143 0 great teacher, confessor,
and preacher of grace! What does this mean, "I labored more,
but not I"? When the will exalted itself even a little, piety kept
watch and humility trembled, because weakness acknowledged
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itself.
(37) John, the holy bishop of Jerusalem, as the proceedings
show, with good reason also used this testimony of the Apostle,
just as he himself recounted, when questioned by our brother
bishops, who were presiding with him in that trial, as to what
had taken place in his presence prior to the trial. 144 For at that
time, when some were murmuring and saying that Pelagius
said, "Without the grace of God, this could be accomplished,"
that is, as he had said earlier, that man was able to be without sin,
[94] he said that "censuring this statement, I also brought for-
138.1 Cor 15.10. 139.1 Cor 15.10.
140. Augustine's text here reads praecipientes; Vg, following Gk, adiuvantes,
'helping.'
141. 2 Cor 6.1. 142. 1 Cor 15.10.
143.1 Cor 15.10.
144. In the meeting at Jerusalem on July 20, 415. This is reported in Oro-
sius, Apol., 3.6-4.1. See the Introduction.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PROCEEDINGS OF PELAGIUS 151

ward on this question the fact that even the Apostle Paul, who
labored so much, not by his own power but by the grace of God,
said, 'I have labored more abundantly than all they. Yet not I,
but the grace of God with me.'145 And he also said, 'So then it is
not of him that wills, nor of him that runs, but of God that
shows mercy.'146 And there is also this passage, 'Unless the Lord
build the house, they labor in vain that build it.'147 We also
quoted many similar passages from the holy Scriptures. But to
those who did not accept what we said from the holy Scriptures
but continued to murmur, Pelagius said, This 1 also believe.
Let him be anathema who believes that without the grace of
God, man can advance to the achievement of all the virtues.' "
15.(38) Bishop John narrated all this within the hearing of
Pelagius, who certainly might have politely responded, "Your
holiness is mistaken, you are not remembering well. It was not
in reference to the passages of Scripture which you have
quoted that 1 said, This 1 believe,' since 1 do not understand
them to mean that the grace of God works together with man,
so that if he does not sin, this is the doing 'not of him that wills,
nor of him that runs, but of God that shows mercy.' ,,148
16.(39) There are certain commentaries on the Epistle of
Paul to the Romans, which are said to be the work of Pelagius
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himself, in which he asserts that the passage, "not of him that

wills, nor of him that runs, but of God that shows mercy, ,,149 was not
spoken by Paul in his own person, but rather he made use of the voice
of someone questioning and countering him, when he said this, as if
such a statement ought not in fact to be made. 150 But when Bishop
John dearly acknowledged that the passage in question was the
opinion of the Apostle and cited it, so that Pelagius [95] would
not think that anyone avoids sin without the grace of God, and
said that Pelagius responded, "This also 1 believe," and when

145. I Cor 15.10. 146. Rom 9.16.

147. Ps 126.1. 148. Rom 9.16.
149. Rom 9.16.
150. See Souter 2. 76. According to de Plinval (BA 21. 635) this interpreta-
tion appeared in the earlier versions of Pel agius' commentaries, but in the latest
version (contained in manuscript A of Reichenau), Pelagius revised his com-
ment as follows: "Thus it is not only of him that wills or of him that runs, but
also of God who helps."

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 152 PROCEEDINGS OF PELAGIUS

Pelagius heard this reported in his presence [at the synod], he

did not answer, "I do not believe this." He should either deny
that that perverse interpretation, according to which he would
have us understand that the Apostle did not hold this opinion
but rather was attacking it, is his, or else he should not hesitate
to correct and revise it. For whatever Bishop John said of our
absent brothers, whether our brother bishops Heros and Laza-
rus, or the priest Orosius, or of still others whose names are not
mentioned in the proceedings, 151 I believe that Pelagius under-
stands that it would not be prejudicial to them. For if they had
been present, perhaps they would have, I dare not say con-
victed him oflying, but maybe reminded him of something that
he might have forgotten, or in which the Latin translator might
have misled him, even though not out of a desire to deceive,
but because of the difficulty of a foreign language imperfectly
understood, especially since the question was not considered in
the proceedings, which were drawn up to be useful in pre-
venting evil men from deceiving, and good men from forget-
ting something. However, if someone brings an inquiry on this
subject to bear upon our above-mentioned brothers, and sum-
mons them to appear before an episcopal tribunal, they will
come to him, to the extent that they can. Therefore, what need
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do we have to pursue the point, when not even the judges them-
selves, after the testimony of our brother bishop, wished to pro-
nounce ajudgment on that basis?
17.(40) Since Pelagius, who was present for the reading of
these testimonies of Scripture, acknowledged by his silence that
he had said that he thus believed,152 how then could it happen
that, after considering that testimony of the Apostle a few
words earlier and finding that he had said, "I am not worthy to
be called an apostle, because I persecuted the Church of God,
but by the grace [96] of God I am what I am,,,153 did he not see

151. Orosius mentions the priests Passerio and Avitus and also Domnus
(Apol.6.1).
152. That is, he believed in accordance with the statement attributed to him
by John in 15.38.
153. I Cor 15.9-10. This passage comes a few words prior to the words from
I Cor 15.10 which John had quoted.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PROCEEDINGS OF PELAGIUS 153

that he ought not to have said, when he discussed the abun-

dance of graces which the same Apostle received, that he was
worthy to receive them, when the Apostle himself not only ad-
mitted, but demonstrated, supplying still another reason, that
he was unworthy of them, and by that very fact commended
grace as genuinely grace? But if perhaps Pelagius could not re-
flect upon or recall the testimony of Bishop John some time
previous, then let him look back at his own very recent response
and let him attend to that which he anathematized a little ear-
lier from the opinions of Caelestius which had been cited
against him. For among these are to be found the objection that
Caelestius had said, "The grace of God is given according to
our merits."154 Now if Pelagius sincerely anathematized this
statement, what does he mean by saying that all the graces were
given to the Apostle because he deserved them? Is there a dif-
ference between being worthy to receive them and receiving
them according to merit? And can it be shown by some subtlety
of dialectic that someone is worthy, but does not merit? But
Caelestius, or whoever else was the author of all the opinions
which Pelagius previously anathematized, does not permit him
to envelop this expression in a fog and hide himself therein.
For he insists and declares, "And grace itself has been placed
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in my will, in accordance with whether I have been worthy or

unworthy." Therefore, if Pelagius had rightly and sincerely
condemned this statement, when it is said, "The grace of God
is given according to merits and to those who are worthy," how
could he think in his heart or utter with his mouth the words,
"We say that God gives all graces to him who has been worthy
to receive them,,?155 Who, if he paid careful attention to these
things, would not feel some anxiety about Pelagius' answer or
defense?
(41) Why, then, someone might ask, did the judges approve
this? I confess that I am still uncertain about this myself. But it
is not to be wondered at if some brief phrase too easily eluded
the hearing and attention of the judges, or if, [97] thinking it
could somehow be interpreted in a correct sense, since it was
154. See above, 14.30. 155. See above, 14.32.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 154 PROCEEDINGS OF PELAGIUS

spoken by one from whom they seemed to have clear affirma-

tions of truth in this matter, they decided that no controversy
should be provoked with him over little more than a word. And
if we had sat with them at the trial, a similar sentiment might
also have occurred to us. For if, instead of the term "worthy,"
the term "predestined" or some other word of this sort had
been used, no misgiving would have touched, and touched
off,156 our mind. But if it were asserted that he who is justified
by the election of grace, without any previous merits, but by a
[divine] determination, is called "worthy," just as he is called
"elect," it is difficult to judge whether this could be said rightly
or with only minimal offense to the intelligence. As far as I am
concerned, I might easily move on from a discussion of this
word, had not that book,157 which I refuted, in which he says
that the grace of God is nothing at all except our own nature
with free will-the "grace" of created nature-made me un-
easy concerning the meaning of the thought of Pelagius him-
self, whether he had perhaps inserted this word into the argu-
ment, not through negligence in use of language, but rather
with a certain doctrinal intention. Finally, the last remaining
statements had such an effect on the judges that, without wait-
ing for Pelagius' answer, they judged them worthy of condem-
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nation.

Twelfth Objection: Further Statements of Caelestius

18.(42) For it is objected that in the sixth chapter of the work
of Caelestius it is said, "No one can be called the children of
God except those who will in every way have been made free
from sin." Therefore, according to this statement, not even the
Apostle Paul is a child of God, since he said, "Not as though I
had already attained, or were already perfect.,,158 In the sev-
enth chapter it is written, "Forgetfulness and ignorance are not
counted as sin, for they do not occur through the will, but
through necessity," although David says, "The sins of my youth

156. Tangeret atque angeret. 157. The De natura.

158. Phil 3.12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PROCEEDINGS OF PELAGIUS 155

[98] and my ignorances do not remember,,,159 and in the law

sacrifices are offered for ignorance as if for sin. 160 In chapter
ten we read, "The will is not free if it needs the aid of God,
since everyone possesses in his own will the power either to do
something or not to do it." In chapter twelve we find, "Our
victory comes, not from the help of God, but from free will,"
an inference which he was said to have drawn in these words,
"The victory is ours, since it was with our own will that we took
up arms, just as, on the contrary, it is ours if we are defeated,
since it was of our own will that we neglected to arm ourselves."
And he cited this testimony from the Apostle Peter, "We are
partakers of the divine nature,,,161 and is said to have drawn out
this syllogism: that "if the soul cannot be without sin, then God
is also subject to sin, since a part of him, that is, the soul, is
vulnerable to sin." In the thirteenth chapter he says, "That par-
don is given to those who repent, not according to the grace
and mercy of God, but according to their own merit and effort,
who through repentance will have been worthy of mercy."
19.(43) After these statements were read, the synod said,
"What does the monk Pelagius say to these statements which
have been read in his presence? For the holy synod, and the
holy catholic Church of God, rejects them." Pelagius replied,
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"Again I say that these statements, even according to the testi-

mony of my accusers, are not mine. As I have said, I have no
responsibility to answer for them. I have confessed the opin-
ions which are genuinely my own, and I affirm them to have
been said correctly, but those which I have said are not my own,
I reject in accordance with the judgment of the holy Church,
and I pronounce anathema on everyone who opposes and con-
tradicts the doctrines of the holy catholic Church. [99] For I
believe in the Trinity of one substance and all things in confor-
mity with the teaching of the holy catholic Church; and if in-
deed anyone supposes opinions contrary to this, let him be
anathema."

159· Ps 24·7·
160. Cf. Lev 4.2-3,13-14,22-23,27-28.
161. 2 Pet 1.4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 156 PROCEEDINGS OF PELAGIUS

The Verdict of the Synod

20.(44) The synod declared: "Now that we have received sat-
isfactory reply to the charges brought against Pelagius the
monk, here present, and since he concurs with the holy doc-
trines, and rejects and anathematizes those things which are
contrary to the faith of the Church, we recognize him to belong
to the communion of the catholic Church."
21.(45) If these are the proceedings which led the friends of
Pelagius to rejoice that he was acquitted, we, for our part-
since he has taken considerable pains to establish the friend-
ship we have for him, to the point of bringing forward and
reading our personal letters, which were included in the pro-
ceedings-desire and wish beyond all doubt for his salvation in
Christ. But, with respect to his acquittal, which is believed more
than clearly demonstrated, we should not be too quick to re-
joice. In saying this, I do not accuse the judges either of negli-
gence or of connivance, nor-which would most certainly be
very foreign to their minds-of the acceptance of impious doc-
trines. But, although their judgment is approved and praised
on its own merits, it still does not seem to me that Pelagius is
acquitted among those to whom he is more fully and certainly
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known. For the bishops tried him as one concerning whom they
knew nothing, especially because of the absence of those who
had prepared the indictment against him, and were unable to
examine him with sufficient diligence, but even so they have
completely destroyed the heresy itself, if those who were striv-
ing to defend this perversity would follow the bishops' judg-
ment. However, those who know well what [100] Pelagius had
been in the habit of teaching, either those who have contended
against his arguments, or those who rejoice because they have
been set free from this error, how can they help but suspect
him, particularly when they read, not a simple confession of
his, condemning past errors, but a defense claiming that he had
never held any other opinions than what was approved by this
tribunal in his response?

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 157

Augustine's Own Involvement with Pelagius

22.(46) For, to refer especially to my own case, I first became
acquainted with Pelagius' name and the great reputation he
had, when he was away and established at Rome. Later, reports
began to reach us, that he was arguing against the grace of God.
Although I deplored this and believed those by whom it was
told to me, I still desired to observe something of this sort from
him directly, or in one of his books, so that, if I began to refute
it, he could not disavow it. But afterwards, when he arrived in
Africa during my absence, he was received on our coast, that
is, that of Hippo, where, as I learned from our friends, nothing
of this nature was heard from him, for he left from there more
quickly than was expected. Subsequently, as I remember, I saw
his face once or twice at Carthage, when I was preoccupied with
preparations for the conference which we were about to have
with the heretical Donatists,162 but he had hastened away from
there across the sea. Meanwhile, these doctrines were seething,
spread by the mouths of those who were regarded as his disci-
ples, to the point where Caelestius appeared before an ecclesi-
astical tribunal and incurred a verdict worthy of his perverse
opinions. 163 At any rate, we thought it a more helpful way of
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proceeding against them if, without mentioning the names of

any individuals, we were to challenge and refute the errors
themselves. Thus the individuals might be brought to their
senses by a fear of ecclesiastical judgment, rather than pun-
ished by ajudgment itself. [101] Hence we did not cease to ar-
gue against these evil doctrines either through books or by in-
structions to the people.
23.(47) But then, when that book was given to me by Timas-
ius and James, good and honorable servants of God, in which
Pelagius very openly put to himself as an objection, in his own
words, but as if raised by an enemy, the question, which had
already caused him to work under great opposition, of God's
grace, and when he seemed to resolve it not otherwise than by
162. The Conference of 411. See note to 12.27 above and Introduction to
De nat. et gr.
163. See above, 11.23 and note.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 158 PROCEEDINGS OF PELAGIUS

declaring that the grace of God is our nature created with a

free will-adding at times, in an offhanded and unclear way,
either the help of the law or the forgiveness of sins l64-then
without any doubt it was clear to me how much the poison of
this perversity was inimical to salvation by Christ. However, I
still did not include the name of Pelagius in the work in which
I refuted his book, for I thought that I'would succeed better if I
continued to maintain a friendly relation with him and to spare
him any personal offense, although I thought I ought no
longer to spare his writings. This is why I now feel some annoy-
ance with what he said at one point in his trial: "I anathematize
those who hold or have ever held these opinions." 165 It would
have been enough to say, "those who hold these opinions," in
order that we might believe he was correcting himself; but
when he added, "or have ever held them"-first, is it not quite
unjust to dare to condemn those undeserving persons, who
were free from that error,166 which they had learned either
from others, or from himself as teacher? Second, who among
those who knew that Pelagius himself had not only formerly
held but also taught these opinions, would not reasonably sus-
pect that he had dissembled in anathematizing those who pres-
ently hold these opinions, since he did not hesitate to condemn
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in the s'ame manner those who had previously held these opin-
ions, among [102] whom they will remember that he himself
was the teacher? Consider Timasius and James, not to mention
others-how can he lay eyes on them, how can he face them,
his admirers and onetime disciples, to whom I wrote the book
in which I responded to his book? I thought I ought not to
pass over in silence and to neglect the way they wrote to me in
response, and so I have attached below a copy of their letter.
24.(48) Greetings in the Lord from Timasius and James to the truly
blessed lord and deservedly venerable father, Bishop Augustine. The
grace of God administered to us by your word has restored and re-

164. See De nat. etgr., especially 44.52, 51.59, and 26.29.

165. See above, 11.24.
166. Here we follow CSEL and PL (and the French translation in BA) in
reading errore caruerunt. BA emends: errore non caruerunt, which could be trans-
lated, 'who did not avoid this error.'

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 159

freshed us so much that we can say with complete sincerity, "He sent
his word and healed them,,,167 most blessed lord and deservedly vener-
able father. Indeed, we have found that your sanctity has sifted the
text of the little book of Pelagius with such diligence that we are
stunned by the answers you made to even the slightest of his points,
whether in matters which every Christian ought to challenge, detest,
and shun, or in those in which he has not been found with sufficient
certainty to have erred, although even in these cases, with some de-
viousness, he believed that the grace of God should be left unmen-
tioned. Nevertheless, there is one thing which concerns us with respect
to such a great benefit, and that is that this so outstanding gift of the
grace of God has shone forth so late, for it happens that some are
absent, whose blindness has had need of this illumination of such clear
truth. But we do not doubt that this same grace will later find its way
even to them through the favor of God, "Who will have all men to be
saved and to come to the knowledge of the truth.,,168 As for us, al-
though long since, taught by the spirit of charity which is in you, we
have thrown off our subjection to this error, we now offer our grati-
tude for the fact that what we have already believed, we have now
[103] learned to make clear to others, for the very fruitful words of
your holiness have opened the way which makes it easy.

And, in another hand: "May the mercy of God in all eternity

glorify your blessedness in safety and keep you mindful of
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us. ,,169
25.(49) Now if Pelagius also were to confess that at one time
he had been caught up in this error as if it had taken possession
of him, but that now he anathematized those who held such
opinions, whoever would not congratulate him for now follow-
ing the way of truth would himself lose all sentiment of charity.
Now, however, it is bad enough that he has refused to affirm
that he has been delivered from this plague, but in addition he
has anathematized those who have been delivered, who love
him so much that they wish for him also to be delivered. Among
the latter are those persons who expressed their good will to-
ward him in their letter which was sent to me. For they were
thinking especially of him, when they declared that they were
concerned that I might have written that work too late. "For it
167. Ps 106.20. 168. 1 Tim 2.4.
169. This is found among the letters of Augustine as Ep. 168.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 160 PROCEEDINGS OF PELAGIUS

happens," they wrote, "that some are absent, whose blindness

has had need of this illumination of such clear truth. But we do
not doubt," they add, "that this same grace will later find its way
to them through the favor of God." But they too still thought it
best to leave the name or names unmentioned, that, friendship
surviving, the error of friends might more readily perish.
(50) But ifPelagius now thinks of God, ifhe is not ungrateful
for his mercy, which brought him before the episcopal tribunal
so that he would not dare later to defend these anathematized
opinions, and so that he would now acknowledge them as de-
serving abhorrence and rejection, then he will more gratefully
receive our [present] book, in which, by mentioning his name,
we open the wound in order to cure it, [104] than that earlier
one, where, since we feared to cause him pain, we caused the
inflammation to increase, which we regret. However, should
he have become angry with us, let him consider how unfairly
he is angry, and, that he might conquer his anger, let him then,
at last, ask for that grace of God, which he confessed during his
trial to be necessary for each of our actions, so that with the
help of God he may attain a true victory . For of what use to him
are all those great praises in the letters of the bishops, which
he considered it necessary to mention and even to read and to
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adduce as evidence in his favor-as if all who heard his vehe-

ment and, in some ways, passionate exhortations to a good life
could easily have known that he held these perverse opinions?
26'(51) For my part, in my letter which he has brought for-
ward, not only did I refrain from all praise of him, but I ex-
horted him as much as I could, without provoking any dispute
over the grace of God, to think rightly. To be sure, I addressed
him as "Lord," a term which in our epistolary style we are accus-
tomed to write even to some persons who are not Christians,
nor have I used it deceitfully, for we owe to everyone, in order
to attain salvation, which is in Christ, a sort of free servitude. I
said "most beloved" to him, which I even now say, and, even if
he should become angry, I will still say it, for if I did not con-
tinue to maintain an affection for him on becoming angry, I
would hurt myself more than him. I addressed him as "most

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 161

longed-for," because 1 greatly desired to have a face-to-face

conversation with him, for 1 had already heard that he was try-
ing in public disputation to oppose that grace by which we are
justified, whenever any reference was made to it. Finally, the
brief [105] text of my letter indicated all this, for, after 1 had
thanked him that he had cheered me by his letter, assuring me
of his own well-being and that of his friends-for although we
wish their thoughts to be made sound, we ought also to wish
for their soundness in physical health-I expressed at once the
wish that the Lord reward him with good things, not those per-
taining to physical health, but rather those blessings which he
thought, and perhaps still thinks, are situated in the choice of
our will alone and in our own power, and at the same time, and
on this account, 1 wished him "eternal life." And then, because
in his letter, to which 1 was replying, he gave much kind praise
to some good qualities of this sort in me, 1 also asked him to
pray for me, that 1 might rather be made by the Lord such
a man as he already believed me to be, in order that 1 might
admonish him, against the view that he was maintaining, that
the very justice he considered worthy to be praised in me, was
"not of him that wills, nor of him that runs, but of God that
shows mercy."170 This is all that that brief letter of mine con-
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tains, and this was the intention with which it was dictated, for
it reads as follows:
27.(52) "Augustine, to his most beloved lord and most long-
ed-for brother Pelagius, greetings in the Lord."
28. I71 "I am very grateful that you have seen fit to cheer me
with your letter and to have assured me of your well-being. May
the Lord reward you with good things, and through them may
you always be good, and live for all eternity with the eternal
God, most beloved lord and most longed-for brother. As for
me, although I do not recognize in myself the object of your
high praises of me, which are contained in the letter of your

170. Rom 9.16.

171. Most manuscripts relied on in the CSEL text place the chapter number,
"28," here. CSEL, following the 1614 printed edition of Franciscus Suarez,
puts the number in the margin at this line.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 162 PROCEEDINGS OF PELAGIUS

Kindness, 172 still I cannot be ungrateful for the benevolent feel-

ings you have expressed for my meager worth. At the same
time I admonish you that you pray for me that the Lord would
indeed make me such a man as you already account me to be."
[106] And in another hand: "Be mindful of us, may you be
safe and find favor with the Lord, most beloved lord and most
longed-for brother." 173
29.(53) Also, in what I included as a postscript, that he might
find favor with the Lord, I meant that this would depend more
upon the grace of God than only upon man's will, for I did not
exhort, nor enjoin, nor instruct this, but merely expressed a
wish for it. Just as, if I had exhorted, enjoined, or instructed
him to show that all this pertains to the free will, I would none-
theless not be detracting from the grace of God, so, in express-
ing this as a wish, I indeed emphasized the grace of God, but
did not snuff out the freedom of the will. Why, then, during
the course of the proceedings, did he bring forward this letter,
in accordance with which if from the beginning he had guided
his thoughts, he would perhaps never have been called before
this tribunal of bishops by our brothers, who, though men of
good will, were nonetheless offended with the perversity of his
arguments? Moreover, just as I have given an account of my
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letter, so if it were necessary would they whose letters he ad-

duced explain what they thought, or what they were not aware
of, or with what purpose they wrote. Therefore, whatever holy
people of whose friendship he may boast, whatever letters in
praise of him he may read, whatever proceedings declaring his
exoneration he may bring forward-unless by his confession
he has anathematized those things which he has been demon-
strated by the testimony of reliable witnesses to have set forth
in his books against the grace of God, by which we are called
and justified, and unless he then has written and argued against
these same things, Pelagius will not seem, in the eyes of those
to whom he is best known, to have been corrected at all.

172. Tuae benignitatis epistola. Holmes notes that this phrase "is more than
'your kind letter.' 'Benignitas' is a complimentary abstract title addressed to the
correspondent" (NPNF 5. 205).
173. This is Augustine's Ep. 146. It was written in 413.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 163

The Aftermath of the Trial

30.(54) I will not remain silent about what occurred after the
trial, and which greatly increased my suspicions. There came
[107] into my hands a certain letter, coming, it was said, from
Pelagius himself, writing to a friend of his, a priest, who, in a
letter (according to what is contained in this letter) had kindly
admonished him not to be for anyone an occasion to separate
himself from the body of the Church. In this letter, among
other things, which would be too long, and also unnecessary,
to include here, Pelagius says, The statement in which I maintained
that 'a man can be without sin and easily keep the commandments of
God, if he wishes,' has been approved by the verdict offourteen bishops.
This verdict, he says, has spread confusion over the faces of my oppo-
nents and has separated from one another the entire group that was
conspiring together for evil. Whether, therefore, Pelagius actually
wrote this letter, or whether it was forged by someone else in
his name, who could avoid seeing how this error glories, as if
in a victory, even in this trial, wherein it was refuted and con-
demned? For he has taken the words we have just quoted in the
terms in which they are stated in his book called Testimonies, 174
but not as read in the objections brought against him at his trial,
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or as repeated by him in his response. In fact, even his accusers,

through some sort of oversight, omitted a word, about which
there is no small controversy. For they declared that he had
said that "a man can, if he wishes, be without sin, and keep the
commandments of God, if he wishes." 175 Nothing is said here
of this being done easily. Later, in his reply, he said, "We said
that a man can be without sin and keep the commandments of
God, if he wishes." He did not say "easily keep," but only,
"keep." Again, in another place, among the statements about
which Hilary consulted me and to which I replied,176 an objec-
tion was raised that it was said, A man can be without sin, if he
wishes. To this Pelagius himself responded thus: [108] "That a
man can be without sin has already been explained." Here then
we do not find that the word, "easily," is added, either by those
1 74. See note to 1. 2 above. 175. See above, 6.16 and note.
176. See above, 11.23.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 164 PROCEEDINGS OF PELAGIUS

who raised the objection or by Pelagius himself in replying.

Previously, in the narrative of Bishop John, this statement is
cited as follows: "When his opponents were pressing him and
saying that he is a heretic, because he says that 'a man can, ifhe
has wished, be without sin,' and when we questioned him on
this point, he declared, 'I did not say that man's nature has re-
ceived the quality of being incapable of sinning; rather, 1 said
that, whoever is willing, for his own salvation, to labor and
struggle to abstain from sinning and to walk in the ways of the
commandments of God, has the ability to do so from God.' At
that time, when some were murmuring and saying that Pela-
gius said that, 'Without the grace of God, this could be accom-
plished,' censuring this statement, 1 also brought forward on
this question the fact that even the Apostle Paul, who labored
so much, not by his own power but by the grace of God, said, 'I
have labored more abundantly than all they. Yet not I, but the
grace of God with me,' ,,177 and so on, as 1 have already
quoted. 178
(55) What is the significance, then, that in this letter they
dared to glorify themselves, boasting that they have convinced
the fourteen bishops who presided at the trial not only that we
have the "possibility of not sinning," but that this can be done
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easily, as it is asserted in the Book of Testimonies of the same Pela-

gius, although this sentence, so many times brought up and
repeated in the proceedings, is never found to contain that
word? Besides, how can this word not be contrary to the de-
fense and response itself that Pelagius gave, [lOg] since both
Bishop John asserted that Pelagius had responded in his pres-
ence that "he wished it to be understood that a person could
be without sin, who was willing to labor and struggle for his
salvation," and Pelagius himself, in the course of the Acts of the
synod, defending himself had said that "by his own labor and
the grace of God a man can be without sin"?179 But how could
it be done easily, if it requires labor to be done? For 1 am sure
that all human sentiment agrees with us that wherever there is

177. I Cor 15.10. 178. See above, 14.37.

179. See above, 6.16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 165

labor there is no ease. Nevertheless, a sleazy, windy, and porn p-

ous letter takes to the air and, arranged to exceed in speed the
slow circulation of the proceedings, lands in men's hands to say
that fourteen bishops in the East have agreed, not only that a
man can be without sin and keep the commandments of God,
but that he can keep them "easily," without mentioning, "with
the assistance of God," but only, "if he (the individual) wishes."
Thus, the divine grace, for which we were struggling so
strongly, is left unmentioned, so that the only thing that is read
in this letter is human pride, unhappy and self-deceiving, for it
represents itself as victorious. All this as though Bishop John
had not stated that he had censured this statement and had not,
with three te'xts of divine Scripture, like bolts of lightning, de-
molished the gigantic mountains piled up against the superemi-
nence of celestial grace. 180 Or as if the other bishops who were
with him could have been able to bear Pelagius either in their
minds or even with their ears when he said, "We stated that a
man can be without sin and keep the commandments of God , if
he wishes," if he had not gone on at once to say, "For God has
given him this possibility" (but they did not know that he was
speaking of nature, and not of that grace which they had
learned from the preaching of the Apostle), and then [lW]
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added, "On the other hand, we did not say that anyone could
be found, who from infancy to old age had never sinned, but
that whoever has turned away from sin, by his own labor and
the grace of God could be without sin." Considering that in their
verdict they used these words, "He has answered correctly,
'with the assistance and grace of God, a man can be without
sin,' " what else did they fear except that, by denying this, they
would seem to be doing wrong, not to human ability, but to
God's grace itself? Nonetheless, it has not been defined when a
man may become without sin, although it has been judged that
this can happen through the helping grace of God. It has not
been defined, I say, whether, in this flesh, which lusts against
the spirit,181 there has ever been, now is, or will be anyone who,
making use of reason and the free choice of the will-whether
180. Cf. Eph 3.19.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 166 PROCEEDINGS OF PELAGIUS

in the bustle of society or in the solitude of monks-has no need

to offer up the prayer, not for others, but also for himself, "For-
give us our debts,,,182 or whether in fact this favor is obtained
when "We shall be like to him," when "we shall see him as he
is" 183_when it will be not said by those that are fighting, "I see
another law in my members, fighting against the law of my
mind," 184 but by those in triumph, "0 death, where is your vic-
tory? 0 death, where is your sting?,,185 But this is not a question
that ought to be discussed between catholics and heretics, but
rather, perhaps, peacefully among catholics themselves.
31.(56) Assuming that this letter is in fact his, how can it be
believed that Pelagius has both sincerely confessed the grace of
God, which is not our nature with its free will, nor the knowl-
edge of the law, nor simply the remission of sins, but that which
is necessary for each of our actions, and sincerely [111] anathe-
matized everyone who held the contrary opinion-considering
that in his letter he affirmed an "easiness" in the avoidance of
sin, regarding which no question had arisen during the investi-
gation, as if even this word was agreeable to the judges, and he
did not affirm the grace of God, by the confession and addition
of which he escaped ecclesiastical condemnation?
32.(57) There is another matter which I ought not to pass
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over in silence. In a brief paper containing his defense, which

he sent to me through a certain friend of ours, Charus, a citizen
of Hippo, but a deacon in the eastern Church, Pelagius has
given an account which is different from that which is con-
tained in the proceedings of the bishops. The contents of the
proceedings are far better, and stronger, and in all respects
more thorough in the defense of the catholic truth in opposi-
tion to the plague of this heresy. For when I read his paper,
before the proceedings reached me, I was not aware that he
had noe 86 used the exact words, which he had employed when
speaking on his own behalf before the tribunal, for there are
182. Matt 6.12. 183. 1 John 3.2.
184. Rom 7.23. 185. 1 Cor 15.55.
186. We follow the emendation in BA: nesciebam eum non ea ipsa verba posuisse;
CSEL: nesciebam eum ea ipsa verba posuisse; PL, codd.: nesciebam ea ipsa verba po-
sUISse.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 167

few and only slight differences, about which I do not feel much
anxiety.
33. However, I was annoyed that he may seem to have re-
served for himself the option of defending certain opinions
of Caelestius, which, it is clear from the proceedings, he had
anathematized. Some of these statements he denied were his,
merely saying that he had no responsibility to answer for them,
but he was unwilling to anathematize them in the same paper.
The following are the statements: "That Adam was created
mortal, and, whether he had sinned or not, he would have been
going to die. That the sin of Adam injured only himself and
not the human race. That the law leads to the kingdom of
heaven just as also does the gospel. That newborn infants are
in the same condition in which Adam was [112] before his
transgression. That the race of man as a whole does not die
through the death or transgression of Adam, nor does the race
of man as a whole rise again through the resurrection of Christ.
That infants, even if they are unbaptized, have eternal life.
That rich people, even if they are baptized, unless they have
renounced all they have, should not be credited with whatever
good they seem to have done, and will not possess the kingdom
of heaven." 187 Now to all this he replies thus in his paper: "All
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these statements, according to the testimony of my accusers

themselves, were not made by me, and I have no responsibility
to answer for them." But in the proceedings he responds to the
same propositions as follows: "According to the testimony of
my accusers themselves, these things were not said by me, and
I have no responsibility to answer for them. Nevertheless, to
satisfy the holy synod, I anathematize those who hold, or have
ever held, these opinions.,,188 Why then is it not written thus in
his paper? It would not, I think, have cost much ink, or writing,
or time, or taken up much space in the paper itself, if it had
been done thus. But who can help believing that it had been
arranged that this paper would circulate everywhere as if it
were an abridgement of the proceedings? Consequently, it

187. See above, 11.23, where the wording is slightly different.

188. See above, 11.24.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 168 PROCEEDINGS OF PELAGIUS

might be thought that the right to defend any of these opinions

had not been taken away, on the grounds that they had only
been raised as objections and were not demonstrated to be his,
but were not anathematized and condemned.
(58) Later in this same paper, he gathered together many of
the points from the book of Caelestius which had been raised
against him as objections, nor has he inserted his two responses,
by which he anathematized these propositions, separated by
the intervals which the proceedings indicate, but has substi-
tuted one reply for them, once and for all. I might think that
this had been done out of a desire for brevity, if I had not per-
ceived that this has great relevance to the issue which concerns
us. For he concludes, "Again I say [113] that these statements,
even according to the testimony of my accusers, are not mine.
As I have said, I have no responsibility to answer for them. I
have confessed the opinions which are my own, and I affirm
that I spoke them correctly, but those which I have said are not
my own, I reject in accordance with the judgment of the holy
Church, and I pronounce anathema on everyone who opposes
the doctrines of the holy and catholic Church,189 and also on
those who by inventing untrue opinions have brought false ac-
cusations upon us." The proceedings do not contain this last
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clause; however, it has no bearing on the matter about which

we ought to be anxious. So indeed may they be anathema who
by inventing untrue opinions have brought false accusations
upon them. But when I first read, "But those which I have said
are not my own, I reject in accordance with the judgment of
the holy Church," I was unaware that that judgment had al-
ready been made by the Church, since he is silent about it and
I had not yet read the proceedings. I thought he meant nothing
else than that he promised to accept the same views about these
points as the Church, which had not yet passed judgment, but
whenever it might pass judgment, and that he would reject the
opinions, which it had not yet rejected but might one day reject,
and also that this was the bearing of, "I pronounce anathema
on everyone who opposes or contradicts the doctrines of the
holy and catholic Church." But in fact, as the proceedings
189. See above, 19.43.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 169

witness, a judgment of the Church had already been declared

by the fourteen bishops on these opinions, a judgment in
accordance with which he said he rejected all these assertions
and anathematized all those persons who, professing such
opinions, went counter to the judgment, which, the proceed-
ings show, had already been rendered. For the judges had
already said, "What does the monk Pelagius say to these state-
ments, which have been read in his presence? For the holy
synod, and the holy catholic Church of God, rejects them."
But those who are unaware of this verdict, and who read
this paper, will think that some of these assertions can be
legitimately [114] defended, as if they had not been judged
contrary to catholic doctrine, and as if Pelagius had declared
himself ready to adopt the same judgment concerning them,
which the Church had not yet determined but would deter-
mine. Therefore, Pelagius has not written in this paper, with
which we are now concerned, in such a way that a reader
can recognize that to which the proceedings bear witness-
namely, that all these doctrines by means of which this heresy
has been creeping along and has grown in strength and con~
tentious audacity, have been condemned by fourteen bishops
presiding in an ecclesiastical synod! Now if he was afraid to
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reveal this matter as it is, then let him correct himself rather
than be angry at our admittedly late vigilance, such as it is.
However, if it is false that he was afraid of this, and if we are
being overly suspicious, as people are inclined to be, let him
forgive us, but let him from now on oppose the opinions which
are anathematized and rejected in the proceedings of the trial,
when he was given a hearing. For in sparing them, he would
appear not only to have believed them before, but still to
believe them.

Concluding Review of the Affair of Pelagius

34.(59) That is why I wished to dedicate this book, lengthy,
but perhaps not unreasonably so, on such a serious and impor-
tant matter, to your reverence, 190·In or d er tat,
h 1·f·It d oes not

190. Bishop Aurelius.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 170 PROCEEDINGS OF PELAGIUS

offend your sentiments, it may become known, under the rec-

ommendation of your authority, which is far superior, rather
than by the labor of our humble estate, to such persons as you
think necessary. It may in this way help to suppress the vain
and contentious ideas of those who suppose that, since Pelagius
was acquitted, those eastern bishops who pronounced the judg-
ment approved of those teachings which are springing up in a
most pernicious way against the Christian faith and the grace
of God, by which we are called and justified. Christian truth
always condemns these teachings, and it has condemned them
again by the authority of these fourteen bishops, who on that
occasion would have condemned Pelagius together with them,
if they had not been anathematized by him. Now, bearing in
mind that we have already extended to this man the concern of
brotherly charity and have expressed in good faith our anxiety
concerning him, and on his behalf, [1 15] let us observe briefly
how it can be shown that, even though, as is clear, he has been
acquitted in the eyes of men, nevertheless the heresy itself has
always been considered worthy of condemnation by divine
judgment, and has also been condemned by the judgment of
these fourteen bishops of the eastern Church.
35.(60) This is the final verdict of that trial. The synod de-
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clared, "Now that we have received satisfactory reply to the

charges brought against Pelagius the monk, here present, and
since he is also in agreement with the holy doctrines and rejects
and anathematizes those things which are contrary to the faith
of the Church, we recognize him to belong to the communion
of the catholic Church.,,191 The holy bishops who gave this
judgment have brought together in the brevity of their judg-
ment two points, both adequately clear, concerning the monk
Pelagius: on the one hand, that "he is in agreement with the
holy doctrines," and, on the other hand, that "he rejects and
anathematizes those things which are contrary to the faith of
the Church." Because of these two points, Pelagius was de-
clared to belong to "the communion of the catholic Church."
Therefore, let us see, by briefly reviewing everything, in what
191. See above, 20.44.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGlUS 171

words he at that time clarified both points, as far as men were

able to judge on that occasion, on the basis of what was clearly
evident. For among those things which were raised as objec-
tions against him, the ones which he said were not his, he was
said to reject and anathematize as "contrary." Briefly, there-
fore, let us summarize this whole case, if we can, as follows.
(61) Since it was necessary that what the Apostle Paul pre-
dicted should be fulfilled: "For there must also be heresies, that
they also who are approved may be made manifest among
yoU.,,192 After the old heresies, [116] a heresy has also recently
been invented,193 not by bishops or priests, or any clergy, but
by a certain sort of monk, which, under the guise of defending
free will, has disputed against that "grace of God," which we
have "through Jesus Christ our Lord"194 and endeavored to
overthrow the basis of the Christian faith, of which it is written,
"For by one man came death, and by one man the resurrection
of the dead. And as in Adam all die, so also in Christ all shall be
made alive."I95 And he has denied God's help in our actions,
saying that, in order to avoid sin and to attain complete justice,
human nature, which has been created with a free will, can be
sufficient, and that God's grace consists in our having been cre-
ated so that we can do this by the will, and also in that God gave
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us the assistance of the law and his commandments, and that

he forgives of their past sins those who turn to him. In these
things alone God's grace should be regarded as consisting, not
in help given for our individual actions, for a man can be with-
out sin and easily keep God's commandments, if he wishes.
(62) After this heresy had deceived many persons and dis-
turbed our brothers, although it did not deceive them, a certain
Caelestius, who held such opinions, was brought to trial before
the Church of Carthage and condemned by a verdict of the
bishops. Then, some years later, when charges of this heresy
were raised against Pelagius, who was considered to be the
teacher of Caelestius, he himself was also brought before an

192. 1 Cor 11.19.

193. Following the emendation in BA: inventa est etiam modo haeresis; CSEL:
inlata est etiam modo haeresis, PL: invecta etiam modo haeresis.
194. Rom 7.25. 195.1 Cor 15.21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 172 PROCEEDINGS OF PELAGIUS

episcopal tribunal. When all the charges which the Gallic bish-
ops, Heros and Lazarus, had set forth in their brief against him
had been read (they themselves were absent, excusing them-
selves owing to the illness of one of them), and when Pelagius
had responded to all of them, the fourteen bishops of the prov-
ince of Palestine, [117] judging on the basis of his responses,
declared him free from the perversity of this heresy, while con-
demning without hesitation the heresy itself. For they gave
their approval to him in accordance with what he replied to the
objection: "Through knowledge of the law, a man is assisted in
not sinning, as it is written, 'He gave them his law for help.' ,,196
However, they did not on this basis judge that this knowledge
of the law is that grace of God, of which Scripture says, "Who
shall deliver me from the bod y of this death? The grace of God
by Jesus Christ our Lord.,,197 Nor did they judge that Pelagius
said, All are ruled by their own will, as if God did not rule them,
for he answered that he had said this "because of free will,
which God assists when it chooses the good; but man when he
sins is himself at fault, since his will is free.'d98 Moreover, they
approved his statement, On the day of judgment no mercy will be
shown to the wicked and the sinners, but they will be punished in the
eternal fires, 199 for he declared that he had said this in accor-
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dance with the gospel, where it is written, "And these shall go

into everlasting punishment, but the just, into life everlast-
ing.',20o But he did not say that all sinners are destined for eter-
nal punishment, so that he would provide no cause to seem to
have spoken counter to the statement of the Apostle, who said
that some "will be saved, yet so as by fire.,,201 They also ap-
proved his statement, The kingdom of heaven was promised even in
the Old Testament,202 for he brought forward the testimony of
the prophet Daniel, where it is said, "And the saints shall re-
ceive the kingdom of the most high.,,203 They understood "Old
Testament," as used here by Pelagius, not merely as the testa-
196. See above, 1.2. Scripture quotation is Isa 8.20 (LXX).
197· Rom 7.24-25. 198. See above, 3.5.
199. See above, 3.9. 200. Matt 25.46.
201. 1 Cor 3.15. 202. See above, 5.13.
203. Dan 7.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PROCEEDINGS OF PELAGIUS 173

ment that was established on Mount Sinai, but as all the canoni-
cal Scriptures that were delivered prior to the coming of the
Lord. But the statement, A man can be without sin, [118] if he
wishes, was not approved by the bishops in the sense in which
Pelagius apparently meant it in his book, that is, as if this was
in the power of man alone, through free will, for this is what he
was accused of having thought, when he said, if he wishes.
Rather, it was approved in the sense in which he now re-
sponded, or better yet, in the sense in which the episcopal
judges very concisely and clearly restated it, "That, with the
assistance and grace of God, a man can be without sin.,,204 Nev-
ertheless, it was not determined when the saints might attain
this state of perfection, whether in "the body of this death,,,205
or when death shall be swallowed up in victory.206
(63) From the statements Caelestius had spoken or written
and which were raised as objections against Pelagius inasmuch
as they were teachings of his disciple, Pelagius acknowledged
that some of them were his own, but he answered that he held
them in a different sense from that which was alleged in the
indictment. Among these statements was the following, "Be-
fore the coming of Christ, some people lived holy and just
lives.,,207 Caelestius, however, was held to have declared that
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"they were without sin.,,208 Likewise, it was objected that Caeles-

tius had declared, "The Church is without spot or wrinkle.,,209
But Pelagius said that he himself had indeed said this, "but in
the sense that through baptism the Church is purified from
every spot and wrinkle, as the Lord wishes her to remain.,,210
Likewise, Caelestius' statement, "That we do more than is com-
manded in the law and the gospel,,,211 [was presented as an ob-
jection], but Pelagius replied that he had said this concerning
virginity, "of which Paul says, 'I have no commandment of the
Lord.' ,,212 It was also objected that Caelestius had maintained,
"Each person can possess all virtues and graces," thus eliminat-
204. See above, 6.16. 205. Rom 7.24.
206. Cf. 1 Cor 15.54. 207. See above, 11.24.
208. See above, 11.23' 209. See above, 12.27.
210. See above, 12.28. 211. See above, 13.29.
212. 1 Cor 7.25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 174 PROCEEDINGS OF PELAGIUS

ing the diversity of graces which the Apostle teaches. Pelagius,

however, replied that he did "not eliminate the diversity of
graces, but" said [119] "that God gives all graces to him who has
been worthy to receive them,just as he gave them to the Apostle
Paul.,,213
(64) These four propositions, presented under the name of
Caelestius, were not approved by the episcopal judges in the
sense in which Caelestius was said to have held them, but in that
which Pelagius gave them in his reply. For they saw that it is
one thing to be without sin, and another to live a holy and just
life, as Scripture testifies that some people lived even before
the coming of Christ. And they saw that, although the Church
here is not without spot or wrinkle, yet she is cleansed from
every spot and wrinkle by the bath of regeneration, and the
Lord wishes her to remain in this state-for so she will remain,
since she will indeed reign without spot and wrinkle in eternal
felicity. And they saw that perpetual virginity, which is not
commanded, is undoubtedly greater than marital chastity,
which is commanded-although virginity is maintained by
many people, who nevertheless are not without sin. Finally,
they recognized that the Apostle Paul possessed all those graces
which he enumerates in one particular passage. Still, either
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they understood the claim that he was worthy to receive them

in some sense to mean that he was worthy, not according to his
merits, but rather according to predestination-for he himself
says, "I am not worthy" or "I am not fit to be called an apos-
tle,,214_or the word escaped their attention, and Pelagius him-
self will have to see to the sense in which he meant it. These are
the points on which the bishops declared that Pelagius was in
agreement with the holy doctrines.
(65) Now, recapitulating in a similar way, let us look a little
more intently at the points which they said he rejected and
anathematized as contrary to the faith. It is in these, especially,
that the entire heresy consists. Leaving aside, therefore, those
things he is reported to have said in his books in flattery of a
certain widow-since he responded that they are not in his

213. See above, 14.32. 214. I Cor 15.9.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 175

books and that he [120] had never said such things, and he
anathematized those who held such opinions, not as heretics
but as fools 215-these are the main points, it grieves me to say,
by which the brambles of this heresy are spreading every day
to the point where they are now becoming a real thicket:
That Adam was created mortal, and, whether he had sinned or not,
he would have been going to die; that the sin of Adam injured only
himself, and not the human race; that the law leads to the kingdom,
just as does the gospel; that newborn infants are in the same condition
in which Adam was before his transgression; that the race of man as a
whole does not die through the death or transgression of Adam, nor
does the race of man as a whole rise again through the resurrection of
Christ; that infants, even if [at death] they are unbaptized, have eter-
nal life; that rich people, even if they are baptized, unless they re-
nounce all they have, should not be credited with whatever good they
may seem to have done, nor can they possess the kingdom of God;216
that the grace and assistance of God is not given for individual acts,
but consists in the freedom of the will, and in the law and doctrine;
that the grace of God is given according to our merits, so that this grace
has been placed in the will of a man, in accordance with whether he
has been worthy or unworthy;217 that no one can be called a child of
God except he who will have been made absolutely free from sin; that
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forgetfulness and ignorance are not counted as sin, for they do not
occur through the will, but through necessity; that the will is not free,
if it needs the aid of God, since everyone possesses in his own will the
power either to do something or not to do it; that our victory comes,
not from the help of God, but from free will; that from what Peter
says, "We are partakers of the divine nature,,,218 it follows that the soul
can be without sin, in the same way as God is. 219

I myself have read this in the eleventh chapter of the book,

which does not carry the name of its author but is generally
held to be the work of Caelestius, in these words: "How can
anyone," he says, "become a partaker of that thing, from the
condition and quality of which he is defined as alien?" For this
reason, the brothers who raised these objections understood

215. See above, 6.16. 216. See above, 11.23-24.

217. See above, 14.30. 218. 2 Pet 1.4.
219. See above, 18.42.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 176 PROCEEDINGS OF PELAGIUS

him in this sense: as if he had said that the soul and God are of
the same nature, and that the soul is part of God, for they took
this statement to mean that he thought the soul is of the same
"condition and quality" as God. Finally, in the last of these ob-
jections it was set forth "That pardon is given to those who re-
pent, not according to the grace and mercy of God, but ac-
cording to their own merit and effort, who through repentance
will have been worthy of mercy. ,,220 The judges expressed their
approval of Pelagius in denying these to be his own and in
anathematizing all these propositions and the arguments intro-
duced in support of them, and therefore declared that, in re-
jecting and anathematizing them, he had condemned them as
contrary to the faith of the Church. And therefore, in whatever
way Caelestius mayor may not have set them forth, or Pelagius
mayor may not have believed them, let us rejoice that these
great errors of this heresy, so new on the scene, have been con-
demned by a judgment of the Church, and let us give thanks
and proclaim our praises to God.

Postscript: The Raid onJerome's Monastery

(66) After this judgment, certain crimes are said to have been
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committed with incredible audacity by some band of rabble,

who were held to have strongly supported Pelagius in his per-
versity. It is said that the servants and handmaidens of God,
residing under the direction of the holy priest Jerome, were set
upon in a most wicked onslaught, that a deacon was killed, that
the buildings of the monastery were burned, and that only
[122] a well-fortified tower managed to protect Jerome him-
self, by the mercy of God, from the attack and assault of these
impious people. About these matters, I see that it becomes us
to be silent, but rather to wait and see what our brothers the
bishops there think should be done about such evils,221 for who
220. See above, 18.42.
221. This raid occurred late in 416 in Bethlehem at the monastery where not
only Jerome but also the virgin Eustochium, daughter of Paula, lived. There is
no evidence to connect Pelagius with this attack, but the report of it contributed
to the discrediting of Pelagius in the West. Pope Innocent, who on doctrinal
grounds had on January 27, 417, pronounced Pelagius and Caelestius excom-

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PROCEEDINGS OF PELAGIUS 177

would think they could ignore them ? For the im pious teachings
of such persons ought to be refuted by all catholics, even those
who live far away from these lands, so that they cannot do dam-
age anywhere where they have been able to spread. But impi-
ous actions, whose suppression belongs to episcopal discipline
in the place where they are committed, should ordinarily be
punished there, with pastoral diligence and pious severity, by
those in authority in that place or nearby.222 Therefore, we,
who live so far away, can only hope that such an end be put to
these matters that there be no necessity for further adjudica-
tion about it anywhere, but rather an end which it is fitting for
us to proclaim, so that the souls of all who have been seriously
wounded by the report, winging about everywhere, of those
crimes, may be healed by the mercy of God, following after-
ward. And so let this be the conclusion of this book, which if, as
I hope, it has merited the favor of your approval, will with the
help of the Lord be of service to its readers, commended to
them more by your name than by mine, and, through your dili-
gence, better known to a wider audience.
municated until they could give satisfaction, shortly afterward wrote two
strongly worded letters, one of reproof to John of Jerusalem and one to Je-
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rome, assuring him of future protection (Innocent. Epp. 42 and 43. included
among the letters of Jerome as Epp. 136 and 137; CSEL 56. 263-65).
222. Cf. the letter of Innocent to five bishops, included among the letters of
Augustine as Ep. 183.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON THE PREDESTINATION
OF THE SAINTS
and
ON THE GIFT OF
. PERSEVERANCE
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INTRODUCTION

The last two works-really two parts of one work-contained

in this volume represent one of the final phases of the Pelagian
controversy during Augustine's lifetime. The scene of the con-
flict has shifted to Gaul, although North Africa is directly in-
volved and the East indirectly, through the person of John
Cassian. Augustine's opponents now are not Pelagians, as Au-
gustine himself acknowledges, but they take exception to the
more extreme positions to which Augustine has been led in the
course of the Pelagian controversy. Since the seventeenth cen-
tury they have commonly been known as "Semi-Pelagians,"
but, as will be discussed below, this term is something of a mis-
nomer.

Background: The Controversy at Hadrumetum

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(2) In 426 or 427, Florus, a monk of Hadrumetum (modern

Sousse in Tunisia), was visiting his native city ofUzalis. There,
in the library of Bishop Evodius, I he came upon a copy of Au-
gustine'S Letter 194, written in 418 to the Roman presbyter Six-
tus, later to become Pope Sixtus III (432-440). Florus had the
work copied and sent the copy back to his monastery as a gift,
by way of his companion Felix, while he himself went on to
Carthage. Felix, upon his return, circulated the work among
the monks, unknown to the Abbot Valentinus, and sharp con-
troversy broke out. 2
(3) What was it about Ep. 194 that was so provocative? The
1. Evodius, who came from Augustine's native town ofThagaste, was a com-
panion of Augustine in his early years as a Christian and later resided in Au-
gustine'S monastic communities at Thagaste and Hippo. He is Augustine's dia-
logue partner in De libero arbitrio.
2. Valentinus to Augustine, Ep. 216.2.

181

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 182 PREDESTINATION and PERSEVERANCE

letter had been written at the height of the Pelagian contro-

versy, as part of Augustine's campaign to convince the Italian
Church ofthe dangers of Pelagian ism. Its recipient, Sixtus, had
earlier been regarded as sympathetic to the Pelagian party, but
had more recently joined in its condemnation. 3 In this letter,
Augustine presents his theory of grace and predestination in
uncompromising terms. Why, from among the Quman massa
damnationis,4 does God call and justify some people and not oth-
ers? Certainly not because of their merits; "what else but his
gifts does God crown when he crowns our merits?,,5 Even faith,
the foundation of all good works, is not to be attributed to the
human free will nor seen as a reward for prior merits. 6 Au-
gustine returns to his theology of election, worked out in his
replies to Simplicianus in 397, which had not up to this point
played much role in the Pelagian controversy. He uses the case
of infants-why is one baptized and saved, while another per-
ishes unbaptized?-as a paradigm to show that election is gra-
tuitous, and, for the first time since Ad Simplicianum, he gives
extensive treatment of the case of Esau and Jacob, born at the
same time of the same parents, the one called at the moment
of birth, before there could be any question of merit, the other
left behind. 7
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(4) In one important respect, as J. P. Burns has argued, Ep.

194 represents a development in Augustine'S theology of elec-
tion, in the direction of exclusion of human autonomy.8 Ad Sim-
plicianum had put forward the theory of the "congruous call,"
which held that what distinguished the elect is that God issued
a call and manipulated external circumstances in a way that was
so adapted to their prior dispositions that they would respond
to their call by their own free will. 9 Now, however, he sees con-
version, the beginning of faith, as the result of the Holy Spirit
working upon the human will from within. 10 "The grace of con-
3. Augustine, Ep. 191.1, 194·1.
4. Ep. 194+ See note to De nat. et gr. 5.5 above.
5. Ep. 194.19. 6. Ep. 194·9.
7. Ep. 194.34-41. 8. Burns, Development, 141-58.
9. See above, Introduction to De nat. et gr., and below, note to De dono pers.
14·35·
10. Ep. 194.15.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 183

version is operative: it produces human willing and consent." I I

(5) In the aftermath of the reading of Ep. 194 at Hadru-
metum, some monks maintained a doctrine of grace so strong
that they "deny man's free will, and, what is more serious, they
say that on the Day of Judgment God will not render to every
man according to his works," while others "confess that our
free will is aided by the grace of God to know and do what is
right."12 Abbot Valentinus only learned of the controversy
from Florus, upon the latter's return. He first wrote to Evodius,
then later to the priest Sabinus for advice, but their responses
did not satisfy the dissident monks. I3 So two monks, Cresconius
and Felix (not the Felix who first brought Ep. 194 to Hadru-
metum), were dispatched to Hippo. Later they were joined by
the other Felix, and the three returned to Hadrumetum, bear-
ing Epp. 214 and 215 to Valentinus, as well as the treatise, De
gratia et libero arbitrio. 14 Epp. 214 and 215 request that Florus be
sent to Hippo, and Ep. 216A indicates that this was done. IS
(6) In De gratia et libero arbitrio (On Grace and Free Will), Au-
gustine defends both grace and free will, continuing his insis-
tence on God's interior working on the human will: "The will
is not destroyed by grace, but is changed from a bad will to a
good will, and is aided by grace once it becomes good.,,16 "God
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works in men's hearts to incline their wills to whatsoever way

he wills: either to good in accordance with his mercy, or to evil
in accordance with their evil merits, and this, indeed, by his
own judgments, sometimes manifest, sometimes hidden, but
always just."I7 Augustine concludes by again citing the case of
11. Burns, Development, IS8. 12. Augustine, Ep. 214.1.
13. Ep. 216.3. The replies of Evodius and of another priest, Januarianus,
were published by Morin, Revue Benedictine 18 (1901) 241-S6, and reprinted,
PLS 2. 332-34' Evodius' letter is published, with a facing French translation, in
BA 24 46-S3; the letter of Januarianus is published, with French translation,
in the same volume, 228-4S.
14. Translation by Robert P. Russell, O.S.A., On Grace and Free Will, FOTC
S9 (1968) 2so-308 . For more information, see the translator's introduction to
that work, pp. 24S-48.
IS. This account is based on Epp. 214.1, 21S.I, 216.3, and 216A (FOTC 32.
74). On Augustine'S invitation to Florus, see Epp. 214.6 and 2IS.9.
16. De grato et lib. arb. 20.41.
17. De grato et lib. arb. 21.43.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 184 PREDESTINATION and PERSEVERANCE

infants and appealing, as often, to the inscrutability of God's

judgments and the unsearchability of God's ways.
(7) Augustine's reply was not enough. Florus came bearing a
letter from Valentinus relating that some at Hadrumetum had
drawn the conclusion that "no one should be admonished for
not observing the commandments of God, but that prayer
alone should be offered for him so that he would observe
them.,,18
(8) Augustine responded with the treatise De correptione et
gratia. His judgment with regard to rebuke or admonishment
is that it is fully appropriate. If the person rebuked is among
the elect, its effect may be salutary-the rebuke itself is part
of the economy of grace. 19 If, on the other hand, the person
rebuked does not belong to the number of the predestined,
the rebuke is for him a penal infliction. 20 It is in this work that
Augustine begins to give sustained attention to the grace of
perseverance. 21 Augustine's treatment of this subject (further
elaborated in De dono perseverantiae) represents, according to
Burns, the final stage of the development of his theology of
operative grace. On the model of the operative grace of conver-
sion, worked out in Ep. 194, Augustine identified a distinct op-
erative grace of perseverance. Previously, he had understood
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the grace of perseverance as a strengthening of charity, given

in response to the believer's striving and prayer, for the willing
and performance of good works. Now, however, he identifies
a distinct grace, whereby believers are preserved from the sin
which would separate them from eternal life. This grace pro-
duces the willing and performance of good actions. Without it,
one will inevitably fall into sin and lose eternallife. 22 "Finally,
he asserted that this grace of perseverance is given without re-
gard for the prior merits of good willing and performance
based on charity. Thereby he defined a fully gratuitous predes-
tination, distinct and separable from the prior gifts of faith and
charity.,,23 In connection with the grace of perseverance, Au-

18. Retr. 2.93.1. On Valentin us' letter, see De corr. et gr.!.!.

19. De corr. et gr. 9.25. 20. De corr. et gr. 14.43.
21. De corr. etgr. 6.10-8.17. 22. Burns, Development, 172-73'
23. Burns, Development, 176. See De corr. et gr. 8.17.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 185

gustine develops at length a distinction between the grace given

to Adam and that given to those saved in Christ. Adam was
given the posse non peccare, the possibility of not sinning, grace
providing his free will with the adiutorium sine quo non, the assis-
tance whereby he was able to avoid sin and to choose and per-
form the good. "But now to the saints predestinated to the
kingdom of God by God's grace, the aid of perseverance that
is given is not such as the former, but such that to them perse-
verance itself is bestowed; not only so that without that gift they
cannot persevere, but, moreover, so that by means of this gift
they do, in fact, persevere.,,24

The Conflict in Provence

(9) It was in Gaul that an articulate opposition arose to Au-
gustine's ideas on predestination and grace; there the contro-
versy continued off and on for over a hundred years.
(10) We first learn of the conflict in Gaul from the writings of
Prosper of Aquitaine, the leading defender of the Augustinian
position during the controversy's first phases. Prosper, born in
Aquitaine toward the end of the fourth century, was living at
Marseille at this time. He was a layman, associated with the
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monastery of St. Victor in Marseille. Around 440 he moved to

Rome, where he died some time after 455. He wrote a number
of treatises defending the Augustinian theory of grace, most
notably the Contra collatorem (433), a rebuttal of Cassian's Thir-
teenth Conference, as well as a Chronicon of world history.25 His
earliest extant writing is a letter to a certain Rufinus, who is
otherwise unknown. The letter, which is known to predate his
letter to Augustine from the fact that it does not mention De
corr. et gr., can be dated to around 427. It reports the opinion of
some that Augustine "completely sets aside free will and under
cover of grace upholds fatalism" and "wants us to believe," as
24. De corr. et gr. 12.34 (NPNF translation altered).
25. The writings of Prosper may be found in PL 51. For English translations
of Prosper's theological writings, see the two volumes edited by P. de Letter,
S.]., The Call of All Nations, ACW 14 (1952), and Defense of Saint Augustine, ACW
32 (196 3).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 186 PREDESTINATION and PERSEVERANCE

did the Manichaeans, "that there are in the human race two
different substances and natures."26 Later, after the arrival of
a copy of De carr. et gr. has provoked still more opposition, he
wrote to Augustine for help, and at the same time a layman,
otherwise unknown, named Hilary, wrote a similar letter.
These are letters 225 and 226 among the letters of Augustine,
and they are reprinted in translation below. From them, we
know that other letters from Prosper and Hilary have been
lost. 27 It was in reply to these letters, both Epp. 225 and 226 and
the lost letters, that Augustine wrote De praedestinatione saneto-
rum and De dono perseverantiae. Before considering Augustine's
response, we must attend more closely to the letters of Prosper
and Hilary and ask, When were they written? Who were those
whom Prosper and Hilary opposed? What were the ideas which
Prosper and Hilary opposed?
(11) The dating of these letters, and consequently of De
praed. sanet. and De dono pers., is a subject of some difficulty.
Clearly De praed. sanet. and De dono pers., since they quote the
Retraetationes, are later in date than that work, usually assigned
to 427. Traditionally, a date of 429 has been given, based on
the following passage in Prosper's letter: "Your beatitude must
know that one of them [those he opposes], a man of eminent
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authority and ability in spiritual studies, the saintly Hilary,

Bishop of Arles, is an admirer and follower of your teaching in
all other matters, and that he has long been anxious to consult
your Holiness on his attitude to this question, which has
brought him into the controversy.,,28 Since Hilary is thought to
have become bishop in 429, the letters cannot be dated before
this, and in light of Augustine's own death in 430, 429 itself
has seemed the most probable date. In 1945, however, Owen
Chadwick, in the course of attempting to resolve a problem
with the chronology of John Cassian's works which it occa-
sioned, challenged this dating. He noted that all manuscripts of
Ep. 225 read Hilarium in the passage quoted above (the reading
accepted in the CSEL text and followed in the English transla-

26. Ep. ad Rufinum 3 (translation by de Letter).

27. See Epp. 225.1 and 226.9. 28. Ep. 225.9.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 187

tion reproduced here), except one (Parisinus nov. acq. 1449)

which reads elladium. This manuscript, although not the oldest,
represents a different textual tradition than do the four older
manuscripts. Moreover, the earIiest list of the bishops of ArIes,
dating from the ninth century, lists a "Euladius" between Pa-
troclus and Honoratus, that is, in 426-27. The principle of the
lectio difficilior, together with the more plausible chronology
which results, persuaded Chadwick to adopt the reading ella-
dium, and several commentators writing in English have fol-
lowed him. 29 Elie Griffe supposes that this Elladius or Euladius
may be the Helladius to whom Cassian dedicates his Conferences
1-10, who is mentioned as a bishop in the preface to Conferences
11-17. 30 I follow Chadwick's conjecture here (but follow Griffe
in adopting the spelling, "Helladius,,31), and thus propose for
Epp. 225 and 226 a date oflate 427, and for Augustine's reply
a date of 428. This allows more time for these works in Au-
gustine's last years, a time when he was also engaged in writing
De haer. and C. Iul. op. impf, and more particularly, more time
before the arrival of the Vandals in Africa cut off communica-
tions with Gaul.
(12) Prosper writes to Augustine of the opposition to the lat-
ter's theories of grace and predestination which has arisen
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among "the servants of Christ who live in the city of Mar-

seille,,,32 while Hilary adds that it has spread to other areas of
Gaul. 33 Prosper's reference is to the monastery of Saint Victor,
whose founder (in 415 or 416) and abbot was John Cassian.
The "other areas of Gaul" mentioned include ArIes and, espe-
c:~lly, the monastery of Lerins, situated on an island in the
~, ~i.iterranean near Cannes. The only individual mentioned

29. Chadwick, "Euladius of Aries." See also Chadwick, John Cassian, 128,
where the spelling, "Helladius," is preferred; Bonner, StAugustine, 350; Rees,
Felagius, 104, who says, "It seems to be generally accepted now that Euladius
was the bishop in question." Chene, after reporting the evidence in favor of
Chadwick's hypothesis, concludes noncommittally, "Nous n'avons pas it nous
prononcer sur cette conjecture: nous la signalons seulement au lecteur" (BA
24·808).
30. Griffe, La Gaule chretienne, 2. 241.
31. According to Griffe, "Euladius est une forme aberrante ou plutot fau-
tive" (241).
32. Ep. 225.2. 33. Ep. 226.2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 188 PREDESTINATION and PERSEVERANCE

by name by Prosper and Hilary as opposing Augustine's theory

of predestination is Helladius, but it is clear that the central
figure in this opposition is Cassian. Also among this party were
St. Vincent of Lerins and, at a later date, Faustus, abbot of Ler-
ins and later bishop of Riez (C.408-C.490). Aside from these
figures, it is difficult to identify Augustine's opponents by
name, but "they were not a little clique. The party contained
not only Cassian and St. Vincent of Lerins, but the leading bish-
ops, priests and monks of Provence.,,34
(13) The ecclesiastical context of this opposition was the mo-
nastic movement, which had become prominent in southern
Gaul. 35 The theological context was the same as that of the orig-
inal Pelagian controversy (and indeed, that of the later revival
of this controversy at the time of the Reformation): a percep-
tion of the incompatibility between the Augustinian theology
of grace and the practice of Christian asceticism. The monastic
practice of Gaul was shaped less by Augustinian theology than
by the theology of the East, where, as seen earlier, Pelagius re-
ceived a much more friendly reception than in North Africa.
(14) Nevertheless, Augustine's opponents in Gaul were not
Pelagians. Prosper notes that they hold that "All men have
sinned in the sin of Adam and no one can be saved by regenera-
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tion through his own efforts, but through the grace of God.,,36
As we have seen, Helladius is said to have agreed with Au-
gustine in all matters other than predestination. Since the early
seventeenth century, this group has been commonly labeled
"Semi-Pelagians,'.37 but, as Chadwick points out, "The name is
wrong. The leaders of the school were not half-way to being
disciples of Pelagius"-they were in fact far nearer to Au-
34· Chadwick,John Cassian, 127. 35. Brown, Augustine of Hippo, 401.
36. Ep. 225.3.
37. According to Lesousky, who bases her statements on M. Jacquin, "A
quelle date apparait Ie terme 'Semipetagien'?" Revue des sciences philosophiques
et theologiques I (1907) 506-08, "Semipelagian" was first used during the late
sixteenth-century controversy de auxiliis, on grace and freedom, which arose
over the teachings of the Jesuit Luis de Molina and the Dominican Domingo
Banez. The term appeared in the meetings of the "Congregatio de Auxiliis,"
appointed by Pope Clement VIII in 1597, and gained currency through its use
by the theologian Diego Alvarez early in the following century (see Lesousky,
The De dono perseverantiae, 37).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INTRODUCTION 189

gustine. 38 The earlier name, "Massilians" (people from Mar-

seille), is preferable. 39
(15) The leading figure in this party, John Cassian (C.360-
435), is described by Gennadius as a native of Scythia. At an
early age, around A.D. 380, he travelled to Palestine and settled
at a monastery in Bethlehem. Two years later, he travelled to
Egypt and for the better part of seventeen years lived there,
chiefly among the monks of the Scete. Around 399, he went to
Constantinople, where John Chrysostom ordained him a dea-
con. When Chrysostom was exiled, Cassian came to Rome, and
by around 415, he was at Marseille, where he founded monas-
teries for men and women. 40
(16) Had Augustine never written on grace, it is likely, Chad-
wick says, that Cassian's doctrine of grace would have remained
unsystematic, as generally was that of the eastern monastic
writers. These writers, and Cassian with them, tended to hold
that "God's grace was offered freely to everyone who wanted
it. But it could hardly enter the human soul because of the bar-
ricade of passions and vices, such a clutter within the soul as to
make a man almost incapable of wanting God's help. There-
fore cut away the passions, then grace will be enabled to flow.,,41
The cutting away of the passions was the human work of asce-
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sis, but counteracting this emphasis on the human will was the
monks' strong condemnation of human pride. "Whenever
they wrote about pride, the monks wrote eloquently about the
soul's absolute dependence upon the grace of God.,,42 This as-

38. Chadwick, john Cassian, 127.

39. The Massilian, or Semi-Pelagian, controversy continued in Gaul up to
the Council of Orange in 529. For an account of its course after Augustine's
death, see Lesousky, The De dono perseverantiae, 70-81, or, in more detail,
Amann, "Semi-Pelagiens," 1817-49.
40. Information on Cassian's life is from Quasten, Patrology 4, 512-13. An
irony is that Lazarus, one of the accusers of Pelagius, spent the end of his life at
Saint Victor with Cassian, the leader of the "Semi-Pelagians" (Griffe, La Gaule
chTl!tienne, 2. 255, basing the statement on a funerary inscription). Griffe's con-
jecture, "II est vraisemblable que Cassien soit venu d'Orient, en 416, en com-
pagnie de l'ancien eveque d'Aix," (256) is falsified by Augustine's Letter 19*,
which has Lazarus travelling to Hippo at that time. No visit of Cas sian to Hippo
is recorded.
41. Chadwick, john Cassian, 110. 42. Chadwick, john Cassian, Ill.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 190 PREDESTINATION and PERSEVERANCE

sertion of dependency was strengthened by the monks' empha-

sis on the need to pray in order to be transformed. All of this is
taken over into Cassian's earlier writings to form a theology of
grace which, at some cost to consistency, combines an assertion
ofthe absolute dependence of human conversion and progress
on grace with an assertion that grace follows upon the human
effort of "asking, seeking, and knocking.,,43
(17) Perceiving in Augustine's teaching, perhaps especially
that of De correptione et gratia, a threat to human free will, Cas-
sian set out, in an irenic spirit, to rebut it in Conference 13, pre-
sented as a discourse by the Abbot Chaeremon. Here Cassian
states clearly that "Men always have need of God's help, and
... human weakness cannot accomplish anything that has to do
with salvation by itself alone.,,44 In some cases, as in Augustine's
paradigm case of Paul, the grace of conversion simply over-
turns a will that was contrary to God. But Cassian's paradigm
case is the Good Thief, who is saved after asking for mercy.
Thus, "When he sees in us some beginnings of a good will, he
at once enlightens it and strengthens it and urges it on towards
salvation, increasing that which he himself has implanted or
which he sees to have arisen from our own efforts.,,45 Cassian
thinks it blasphemy to think that God wills to save not all but
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only some human beings.46 Nor has the Fall destroyed all human
capacity to know and choose the good. 47 We always retain some
freedom to "neglect or delight in the grace of God.,,48 Grace,
then, is not irresistible; those who are lost are lost because they
refuse grace, not because God did not predestine them to be
among the elect and thus did not offer it to them.
(18) Prosper and Hilary probably had not yet seen Conference
13 when they wrote their letters to Augustine. There are rela-
tively few direct verbal echoes of the Conference in the letters.
Still, Prosper at least would have had much opportunity to be-

43. For Cassian's theology of grace prior to Conference 13, see Chadwick,
John Cassian, I 12-17.
44. Call. 13.6, translated by Edgar C. S. Gibson, NPNF, Second Series,
vol. II.
45. Call. 13.8. 46. Call. 13.7.
47. Call. 13.12. 48. Call. 13.12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 191

come acquainted with Cassian's teaching, and he responds to

Cassian's central themes in his letter. However, as Prosper
notes, the Massilians did not all speak in unison,49 and some
of the ideas which Prosper and also Hilary report, notably the
whole question of God's basing his election on his foreknowl-
edge of human merits, and particularly the hypothetical merits
of infants, are not found in Conference 13. 50 It is also very proba-
ble that Prosper and Hilary may report the ideas they oppose
in a form less nuanced than that in which they were put for-
ward by their proponents.
(19) Following are the theses of the Massilians, as presented
by Prosper and Hilary, more or less in the order in which they
appear in Epp. 225 and 226:
(a) All have sinned in Adam, and none are reborn except
through God's grace (225.3, 226.2). This agrees with Au-
gustine.
(b) Reconciliation in Christ is offered to all without excep-
tion, so that all who are willing to come to faith and be baptized
can be saved (225.3, 226.7). God determined to admit to his
kingdom none except the baptized, yet all "are called to this gift
of salvation either by natural law or by written law or by the
preaching of the gospel" (225.4). God's universal salvific will is
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thus affirmed with Cassian over against Augustine.

(c) God predestined to his kingdom those whom he foresaw
would be worthy of election and would depart from this life
by a good death (225.3). More particularly, predestination is
equated with God's foreknowledge of a person's faith, as Au-
gustine himself said in his early Expositio quarundam proposi-
tionum ex epistola ad Romanos (226.3).
(d) A theory of predestination whereby God either from the
beginning of the world or from the foundation of the human
race distinguished the elect from the reprobate, the vessels of
honor from the vessels of dishonor, deprives unbelievers and
sinners of a motive for conversion and gives good Christians
an excuse for lukewarmness. In general, this preaching under-
49· E P·22504-
50. Chadwick,john Cassian, 129. For a detailed comparison of Cas sian's Coll.
13 with the letters of Prosper and Hilary, see Amann, "Semi-Pelagiens," 1811.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 192 PREDESTINATION and PERSEVERANCE

mines Christian moral striving (225.3,6,226.5). The theory of

predestination, even if true, should not be preached, because
of its spiritual danger to those who hear it (225.3).
(e) Augustine's theory of predestination leads to a fatalism
or dualism, as if the human race were divided into two different
kinds of nature, and no one can change the condition as elect
or reprobate in which he was created (225.3)
(f) Romans 9.14-21, which Augustine quotes in support of
the thesis that the grace of God precedes the merits of the elect,
has not previously been understood by ecclesiastical writers in
that sense (225.3).
(g) Some, Prosper says, hold that the initial grace of conver-
sion comes as a consequence of the good use of the "grace"
of created nature, the natural ability to "ask, seek, and knock"
(225.4,6). Hilary develops this position in a more nuanced
manner: the one thing still possible for human nature, injured
by sin, is to have faith in God and ask for healing. Thus, "he
who has begun to will is helped" by God toward an increase in
faith and full restoration, and it is not the case that "grace is
given to make him will, while others equally guilty are excluded
from this gift, who could likewise be saved if the will to believe
were imparted to them" (226.2,4).
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(h) Children who die before they can gain merits of their own
are brought to baptism and saved, or left unbaptized and lost,
in accordance with God's foreknowledge of the merits they
would have had if they had lived longer (225.5). Alternatively,
the question of the fate of infants should be left open, as Au-
gustine had done in his early work, De libero arbitrio (226.8).
(i) Likewise, Christ is preached, or not preached, to the na-
tions, in accordance with God's foreknowledge of whether they
would or would not believe (a suggestion which Augustine him-
self made in his Ep. 102) (225.5, 226.3).
G) The idea of a "fixed number of elect and reprobate"
(226.7) is opposed (225.6,226.7).
(k) The grace of perseverance does not prevent all sinning,
but is something from which one can fall away through one's
own will. It should not be preached in any sense which implies
"that it cannot be won by prayer or lost by obstinacy" (226.4).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 193

(1) Augustine's the6ry, put forward in De carr. et gr., that

Adam was given a gift of perseverance that was necessary but
not sufficient, while the saints now are given a grace that is both
necessary and sufficient for perseverance, is opposed (226.6).

De praedestinatione sanctorum and De

dono perseverantiae
(20) De praed. sanct. and De dono pers. are Augustine's answer
toEpp. 225 and 226, as well, in some measure, to the lost letters
from Prosper and Hilary. Above, a date of 428 was proposed
for them. Augustine's repeated references in De dono pers. to De
praed. sanct. as "the former book" (or some other equivalent
term) (see, e.g., 1.1) make clear that he sees the two books as
one work. Prosper, in the introduction to his Pro Augustino re-
sponsiones ad excerpta Genuensium, refers to them as "the books
of Bishop Augustine of saintly memory entitled On the Predesti-
nation of the Saints". 51 The sixth-century writer Eugippius gives
De dono perseverantiae as a title for the second book of the work,
and from the ninth century on, the two books are treated as
separate works, with De bono perseverantiae (The Good ofPersever-
ance) rather than De dono perseverantiae the more common title
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for the latter. 52

Synopsis of On the Predestination of the Saints

(21) In 1.1-2.3 Augustine acknowledges his opponents in
Gaul as "brothers," fellow catholic Christians, who agree with
him in much that is essential. He undertakes to show against
them that the faith by which one becomes a Christian is itself a
free gift of God.
(22) In 2.4-6 he cites scriptural texts, chiefly by or about
Paul, on the absolute gratuity of all gifts of God and on faith as
a gift of God. He argues that we do not bring before our own
minds the thoughts which must precede the will to believe; that
is God's doing (2.5).
51. PL 51. 187, English translation by P. de Letter, ACW 32. 49.
52. Lesousky, The De dono perseverantiae, 95-96; BA 24· 437.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 194 PREDESTINATION and PERSEVERANCE

(23) In 3.7-8, quoting from his Retractationes, Augustine

notes the change in his own position between the Expositio quar-
undam propositionum ex epistola ad Romanos (around 394) and the
Ad Simplicianum de diversis quaestionibus (397). Writing the latter
book, he became persuaded by the Epistle to the Romans, espe-
cially chapter 9, together with 1 Cor 4.7 ("What do you have
that you have not received?") that even the beginning of faith
is a gratuitous gift of God.
(24) In S.9-7 .12 he gives further textual argument that Paul
meant for faith to be included in the reference of 1 Cor 4.7.
(2S) In 8.13-16 Augustine argues on the basis of John 6 that
no one comes to Jesus in faith "unless the Father draw him" by
grace, given through the Spirit. That the turning of unbeliev-
ers and even persecutors to faith is a gift of God is shown by the
fact that the Church prays to God to bring it about. Those who
are not given this gift are condemned justly.
(26) In 9.17-11.22 Augustine addresses the objection that in
Ep. 102 (A.D. 40S) he had suggested that Christ was preached
or not preached to nations in accordance with God's fore-
knowledge of whether or not they would believe. This answer,
he says, was an ad hoc proposal for the sake of argument. When
in the same letter he said that Christian salvation "was never
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lacking to him who was worthy of it," this worthiness was that
of grace or predestination. Predestination is simply God's fore-
knowledge of what he himself was going to do. To say that God
would offer the grace of good works if the human person first
had faith is to make God's ability to carry out his intentions
depend on human works.
(27) In 12.23-14.29 Augustine says that the case of infants
provides an outstanding example of God's predestination. He
rebuts the argument that they are baptized and saved, or left
unbaptized and lost, on the basis of the merits they would have
gained had they lived longer. First, why could God not forgive
those hypothetical sins, as he forgives genuine ones (12.24)?
Second, this argument leaves no role for original sin, if infants
are saved or damned on the basis of foreseen actual sins, and
thus is tantamount to the Pelagian denial of original sin (13· 2S).
Third, analogously to this argument, we could reason that a

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 195

timely death would not-contrary to what is upheld by Cyprian

and by Wisdom 4.1 I-be spiritually beneficial to a person, for
one would be judged on the basis of what one would have done
if one had lived longer.
(28) In 15.30-31 Augustine argues that another outstanding
example of predestination is the human Jesus of Nazareth,
who did not merit the grace of the incarnation by means of
prior works or faith. ''Just as that one man was predestined
to be our head, so we, being many, are predestined to be his
members" (15.31).
(29) In 16'32-33 Augustine notes that God calls people in
two different ways. Some, such as the guests in the parable who
refused to come to the wedding, are called although God fore-
knows they will reject the call. The predestined, however, are
called by a call which makes them into believers (16.32).
(30) In 17.34-18.37 the point is made that the elect are not
chosen because they have believed but in order that they might
believe. Relying on Ephesians 1.4-11, Augustine argues that
God chose them by that predestination by which he foreknew
their future faith, not as if it originated from them, but as his
own future action.
(31) In 19.38-20-42 Augustine turns to his opponents' posi-
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tion that God chose people on the basis of his foreknowledge,

not of any of their good works, but only of their initial act of
faith. He reiterates his earlier argument based on Eph 1.4-11
and adds to it arguments based on Pauline texts to the effect
that we thank God for faith and we pray for faith in those who
lack it, both implying that faith is God's gift. He cites numerous
texts to establish that God works in human hearts to cause them
to will the good.
(32) In 21.43 he concludes this book, emphasizing that he
has shown that not only the increase but even the beginning of
faith is a gift of God.

Synopsis of On the Gift of Perseverance

(33) De dono perseverantiae divides into two major sections,
one on the gift of perseverance (2.2-13.33) and one on the

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 196 PREDESTINATION and PERSEVERANCE

preaching of predestination (14.34-23.65), between an intro-

duction and a general conclusion to both books.
(34) In 1.1 Augustine establishes his topic: final persever-
ance, the perseverance to the end, not a "perseverance" that is
temporary and eventually fails.
(35) In 2.2-13.33 Augustine argues that final perseverance
is a gift of God. He begins with Paul's statement that to suffer
for Christ is a gift (Phil 1.29), applying this to martyrdom. If
the martyr's perseverance is a gift, so also is that of others
(2.2). Moreover, we pray for perseverance, which shows that
we regard it as a gift of God (2.3). The Lord's Prayer, as the
commentary of Cyprian shows, is an extended prayer for
perseverance (2.4-6.12), especially the petition, "Bring us not
into temptation."s3 Just as God brings it about that we ap-
proach him, so he brings it about that we not depart from him
(7. 1 4).
(36) Augustine returns to Eph 1.4-11 (7.15) to argue that
perseverance is a gratuitous gift, without regard to merit.
Those who are not given this gift are condemned justly. The
case of infants, even twins, shows the utter gratuity of the gift
of salvation (S.17). As to why one is saved and one lost, or why
one is given perseverance and another not, God's judgments
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are inscrutable, but we know they are just (S.lS, 9.21,11.25).

The division of the human race into the elect and non-elect
does not reintroduce a dualism oftwo human natures, contrary
to what Augustine'S opponents argue. Indeed, if there were
such a dualism, there would be no grace; those saved would be
saved because of the goodness of their nature (S.19)' As our
thoughts are not in our power, so also our faith and persever-
ance (S.20).
(37) Augustine again raises the issue of those rescued
by God through death, preventing them from undergoing
a temptation whereby they would fall away, and he again
attacks the theory that people would be judged fOr sins
they did not commit but would have committed if they had
lived longer. He cites the example of the condemnation of
53. On this wording, see note to De nat. et gr. 53.62, above.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INTRODUCTION 197

Tyre and Sidon, even though those people would have

repented if the gospel had been preached there 54 (9.22-
10.24)·
(38) He next considers his opponents' claim that the case of
infants should not be used as a model for adults and their use of
a passage from De libero arbitrio against Augustine's later theory
(11.26-27). In the earlier work, Augustine says, he had con-
fined himself to what was necessary to refute the Manichaeans,
but the fact that there is original sin shows that the cases of
infants and adults are similar, that the grace of salvation is
equally gratuitous in either case (12.30-31). What applies to
the grace of baptism applies equally well to that of persever-
ance: they are not given on the basis of any merits, actual or
hypothetical, but according to the secret, yet just, predestina-
tion of God.
(39) In 14.34-23.65 Augustine turns to his opponents' claim
that the doctrine of predestination is harmful or dangerous to
Christian preaching. He begins with the case of Paul, whose
teaching of predestination hardly undermined his zeal for
preaching (14.34). Jesus himself both said that it is God who
draws people to him and exhorted people to believe in him
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(14.35). The preaching of predestination is salutary for the

curbing of human pride (14.36). The same objections which
are raised against the preaching of predestination could
equally well be raised against the proclamation of God's fore-
knowledge, which no one denies (15.38). God has so arranged
things that only the one who prays for perseverance will be
granted it (16.39). Our silence on this and related subjects
could be more harmful than our preaching openly (16.40).
The only alternative to a gratuitous predestination is to hold
that the grace of God is given according to our merits, which
was condemned at Diospolis (16.41). Augustine's opponents
themselves admit that they consider to be gifts of God some
other things to which at the same time they exhort their audi-
ence: such things as chastity, charity, and piety. Why not then
also perseverance (17.42-45)?
54. Matt 11.21-22.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 198 PREDESTINATION and PERSEVERANCE

(40) Augustine now addresses his opponents' contention that

predestination is a dangerous innovation, by arguing that it has
always been taught in the Church, although not necessarily by
name. When Paul speaks of "foreknowledge" in Rom 11.2, for
instance, it is clear that he is speaking of predestination, God's
foreknowledge of what he was going to do (18.47). When Cyp-
rian proclaimed that nothing is our own, and Ambrose said
that our hearts and thoughts are not within our power, they
were preaching the gratuity of grace and thus implicitly they
were preaching predestination. Clearly, in their cases the doc-
trine of predestination did not hamper their commitment to
exhortation (19.48). Augustine cites further texts to show that
Cyprian and Ambrose taught a gratuitous grace of faith and
perseverance and adds a misquoted passage from Gregory of
Nazianzus, which he understands to the same effect (19.49-
50). As repeatedly in the treatises contained in this volume, Au-
gustine responds sharply to his opponents' use of his own ear-
lier writings, in this case to the claim that he defended the faith
quite well in them without the doctrine of predestination. 55 He
cites his teaching on the gratuity of grace from Ad Simplicianum
on, especially in the Confessiones, and the doctrine of predesti-
nation there implicit (20.52-53). The teaching of De correptione
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et gratia, that perseverance to the end is a distinct gift of God,

is set out more clearly than before, but is nothing new. It follows
from Augustine's earlier teaching, as well as that of Cyprian
(21.55)·
(41) Predestination should be preached carefully, and not so
as to give unnecessary offense, certainly not in such a way as
to state that some of one's hearers are inevitably going to be
damned (22.57-61). One's audience should always be ex-
horted to trust God and to pray for perseverance (22.62). The
Church has always prayed that unbelievers come to faith and
believers persevere in it, evidence of the belief that these things
are in God's hands (23.63). This prayer itself is given to us by
God in his Spirit (23.64).56
55. Hilary, Ep. 226.8.
56. Burns observes, "The preaching [Augustine] advised, however, was not
in full accord with the theology he had developed: trust in God's love and

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 199

(42) In 24.66-68 Augustine prays that his opponents will be

given a greater understanding of the gratuity of grace (24.66).
He recurs to the example of the predestination of the human
Jesus (24.67), and concludes by commending his work to the
judgment of the "teachers of the Church" (24.68).

Texts and Translations

(43) The text of Letters 225 and 226 was edited by A. Gold-
bacher in CSEL 57 (1911) 454-81, reprinted with French trans-
lation in BA 24 (Paris: Desclee de Brouwer, 1962) 392-435.
The Benedictine text is reprinted in PL 33. 1002-12. We here
reproduce the translation, made from the Goldbacher text, of
Sister Wilfrid Parsons, S.N.D., FOTC 32 (1956) 119-39, but
we have introduced many significant alterations. In rendering
quotations from Epp. 225-226 within the text of De praed. sanet.
and De dono pers., we have provided a fresh translation. An-
other translation of Ep. 225, the letter of Prosper, appears in
Prosper of Aquitaine, Defense of St. Augustine, translated and
annotated by P. de Letter, S.]., ACW 32 (1963) 38-48.
(44) There is no modern critical edition of De praedestinatione
sanetorum and De dono perseverantiae. This translation has been
Copyright © 1992. Catholic University of America Press. All rights reserved.

made from the Benedictine text, which is found, for De praed.

sanet., in PL 44. 959-992, and, for De dono pers., in PL 45· 993-
1034, as reprinted with French translation by M.]. Chene in
BA 24, 464-597 (De praed. sanet.) and 600-765 (De dono pers.).
Except as noted (and some silent corrections of obvious typo-
graphical errors), we have followed the BA text in this transla-
tion. In preparing this translation, we have consulted the
French translations in BA 24, the earlier English translation of
both works by Rev. Robert Ernest Wallis, NPNF 5 (1887) 497-
519 and 526-52, and the translation of De dono perseverantiae,
with introduction, notes, and facing text, by Sister Mary Al-
phonsine Lesousky, The De dono perseverantiae of Saint Au-

prayer for assistance, for example, are explained as the work ofthe Holy Spirit
in the Christian, which neither earn nor dispose for the distinct grace and oper-
ation of perseverance" ("Confessing the Glory of God,"' 139).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 200 PREDESTINATION and PERSEVERANCE

gustine (Washington, D.C.: The Catholic University of America

Press, 1956).
(45) There is a German translation by Adolar Zumkeller,
with text, in Augustinus, Sehriften gegen die Semi-pelagianer
(Wiirzburg: Augustinus-Verlag, 1955) 241-327 (Die Vorherbes-
timmung der Heiligen) and 329-439 (Die Gabe der Beharrliehkeit).
A Spanish translation, with text, of De praed. sanet. (De la predesti-
naeion de los Santos), by P. Emiliano Lopez, can be found in BAC
50 (Madrid, 1956) 479-567, and a translation, with text, of De
dono pers. (Del don de La Perseveraneia), by P. Toribio de Castro,
in the same volume, 573-671.

APPENDIX: LETTERS 225 (Prosper) and 226 (Hilary)

225. Prosper to Augustine, his saintly lord, indescribably wonderful and

incomparably honorable prelate and
illustrious patron
(1) Although I am not personally acquainted with you, I am
known to you to some extent, if you remember, in mind and
speech, for I have sent and received letters through my holy
brother, the deacon Leontius. Now, however, I take the liberty
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of writing to your Blessedness, not only for the pleasure of

greeting you as I did then, but because of my zeal for the faith
by which the Church lives. Knowing that your watchful care is
ever on guard to protect all the members of the body of Christ
against the snares of heretical doctrines, and ever ready to fight
in the strength of truth, I think I need not fear being burden-
some to you or importunate in a matter which touches the sal-
vation of many and therefore is of concern to your Piety. In
fact, I believe I should incur guilt if I failed to bring such an
extremely dangerous situation to the attention ofthe outstand-
ing defender of the faith.
(2) Many of the servants of Christ who live in the city of Mar-
seille, having read the writings which your Holiness published
against the Pelagian heretics, think that your argument on the
calling of the elect according to the design of God is contrary
to the opinion of the Fathers and the tradition of the Church.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 201

And while they have chosen for some time past to blame their
own slowness of comprehension rather than criticize what they
do not understand, and some of them wanted to request of
your Blessedness a plainer and clearer explanation of this mat-
ter' it happened, by the disposition of God's mercy, that you
published a book, full of divine authority, on Amendment and
Grace,l at a time when similar doubts assailed certain monks in
Africa. When this work had been brought to our knowledge by
an un hoped-for chance, I thought that all the complaints of
our opponents would be quieted, because your answer in that
work was as complete and as final, on all points on which your
Holiness had been consulted, as if you had in mind the special
aim of allaying the disturbance that had arisen among us. But
after they had studied this book of your Blessedness, those who
had formerly followed the holy and apostolic authority of your
teaching became more enlightened and much better in-
structed, while those who were held back by the darkness of
their own prejudice went away more opposed than they had
previously been. We have to fear this headlong separation of
theirs, first for their own sake, lest the spirit of Pelagian impiety
make sport of men so clear-minded and so exemplary in the
pursuit of all virtues; and second, for the more ordinary souls,
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who hold the former in high esteem because they see their up-
rightness, lest they think that the safest opinion they can hold
is the one they hear asserted by the others whose authority they
follow without reflection.
(3) This is a summary of what they profess: All men have
sinned in the sin of Adam and no one can be saved by regenera-
tion through his own efforts, but through the grace of God.
Moreover, the propitiation which is found in the mystery of
the blood of Christ was offered for all men without exception;
hence, all who are willing to approach to faith and baptism can
be saved. God foresaw before the foundation of the world 2
those who would believe or who would stand firm in the faith,
which thereafter would be seconded by grace; and he predes-
tined to his kingdom those whom he called freely, of whom he
1. De correptione et gratia. 2. Eph 1.4; Matt 25.34.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 202 PREDESTINATION and PERSEVERANCE

foresaw that they would be worthy of election and would de-

part from this life by a good death. Therefore, every man is
warned by divine enactments to believe and to perform good
works, so that none need despair of laying hold on eternal life,
since a reward is prepared for voluntary consecration. But they
claim that this calling by God according to his design by which
a distinction between the elect and the reprobate is said to have
been made-either before the beginning of the world or in the
act of creating the human race, so that, according to the plea-
sure of the creator, some are created vessels of honor, others
vessels of dishonor 3-deprives the lapsed of a motive for rising
from their sins, and affords good Christians an excuse for luke-
warmness, if the reprobate cannot enter heaven by any effort
of his own, or the elect be cast out for any negligence. However
they act, the outcome for them cannot be other than what God
has determined, and in this uncertainty of hope there can be no
constant course of action, because the effort of man's striving is
useless if the choice of God's predestination rules otherwise.
This has the effect of undermining effort and doing away with
the virtues, if the purpose of God is antecedent to the human
will, and thus under the name of predestination a certain inevi-
tably of fate is introduced; or else the Lord is described as the
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Creator of different natures, if no one can become different

from what he was made. To sum up briefly and completely
what these men think: whatever your Holiness has set down in
this book from the thought of your opponents as something
to refute, and whatever you have quoted in the books against
Julian of his own words on this question, as something to be
most powerfully attacked, all of this these holy men most vehe-
mently proclaim. And when to refute them we offer writings
of your Blessedness, furnished with the most cogent and innu-
merable proofs from the divine Scriptures, and when we imi-
tate the form of your reasoning by building up an argument
strong enough to hem them in, they defend their obstinacy by
an appeal to antiquity. Quoting what is brought forward from
the Epistle of the Apostle Paul, writing to the Romans,4 as proof
3. Rom 9. 2 1. 4. Rom 9.14-21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 INTRODUCTION 203

of divine grace antecedent to the merits of the elect, they de-

clare that these words have never been understood by any ec-
clesiastical writer as they are now understood. When we ask
them to explain this passage as it is understood by those to
whom they refer, they say they have not found the statement
they want, and they enforce silence about those whose lofty
heights no one can scale. They have reached such a pitch of
stubbornness that they define our faith in a way to disedify their
hearers, saying things which, even if true, ought not to be said
aloud; they make dangerous statements which are not to be
accepted, and without any risk they pass over in silence what is
unintelligible.
(4) Some of them,indeed, are so far from forsaking Pelagian
paths that when they are forced to admit that the grace of God
forestalls all human merits-because if it is given as a reward
of merit it is wrongly called grace-they hold that it comes to
each single man in this way. Before man exists, and therefore
before he is capable of merit, the grace of the creator makes
him a rational being endowed with free will; then, through his
ability to discern good from eviV he can direct his will to the
knowledge of God and the observance of his commandments;
by asking, seeking, and knocking,6 through the use of that nat-
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ural faculty, he attains to that grace by which we are reborn in

Christ, and he receives, he finds, and he enters in because he
makes a good use of a good gift of nature; thus, with the help
of the initial grace he merits to attain to the grace of salvation.
The proposition of the grace of election they define entirely in
this way: that God has determined to admit none to his king-
dom without the sacrament of regeneration, but that all men
without exception are called to this gift of salvation either by
natural law or by written law or by the preaching of the gospel;
that all who will may become sons of God, and that there is no
excuse for those who refuse to be of the number of his faithful;
that the justice of God consists in this, that those who do not
believe in him are doomed, but his goodness is shown by the
fact that he excludes no one from life, but 'will have all men'

5· Heb 5. 1 4. 6. Matt 7.7,8; Luke 11.9-10.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 204 PREDESTINATION and PERSEVERANCE

without distinction 'to be saved and to come to the knowledge

of the truth.'7 At this point they offer evidence according to
which the admonition of the divine Scripture rouses the wills
of men who, of their free choice, either do what they are com-
manded or fail to do it. They think it follows that, as the sinner's
disobedience is attributed to his lack of will, so there is no doubt
that the faithful man has been obedient because he willed it;
that each one has as much potentiality for evil as for good, and
that the mind moves with equal inclination to vice and to virtue;
that, finally, the grace of God supports the soul when it seeks
what is good, but a just condemnation overtakes the one who
pursues evil.
(5) When we offer as an objection to these arguments the
unnumbered throng oflittle children who are cut off by a de-
cree of God, who, except for the taint of original sin under
which all men are equally born to share in the condemnation
of the first man, have as yet no will, no actions of their own, who
are to be carried off before any experience of this life gives
them a discernment of good and evil, of whom some are en-
rolled among the heirs of the heavenly kingdom because of
their regeneration, while others, without baptism, pass over as
debtors to eternal death, they say that such children are lost or
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saved according to what the divine knowledge foresees they

would have been in their adult years if they had been preserved
to an active life. They do not observe that they are thereby de-
basing the grace of God which they represent as a companion,
not a forerunner, of human merits, making it subject to those
wills which they admit are forestalled by it according to their
own fanciful idea. But in making the free choice of God subject
to certain imaginary merits they invent a future which is not
going to exist, as the past also does not exist, and by a new kind
of absurdity God foresees what is not going to happen and what
is foreseen does not happen. Certainly, they imagine they are
affirming this foreknowledge of God in human merits, ac-
cording to which his grace of election operates, when they
come to consider those nations of past ages which were given
7. I Tim 2·4·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 205
up and allowed to enter upon their own ways, or which are even
now going to destruction in the impiety of an ancient igno-
rance, without any enlightenment of law or gospel to shine
upon them. But when and inasmuch as the gate is opened and
a way made for preachers [of truth], when the people of the
gentiles who sat in darkness and in the shadow of death have
seen a great light,S and those who were not his people are now
the people of God, while those on whom he had no mercy, on
them he now has mercy,9 these objectors say that the Lord fore-
saw that they would believe and that he dispensed to each na-
tion the times and services of teachers so that the faith of their
collective good will should come into being. Nor, they say, does
this undermine the principle that God will have all men to be
saved and to come to the knowledge of the truth; for there is
no excuse for those who are indeed able to be instructed by
their natural intelligence in the worship of the one true God,
but who do not hear the gospel because they would not accept
it if they heard it.
(6) Our Lord Jesus Christ, they say, died for the whole hu-
man race, and thenceforth no one is excluded from the re-
demption wrought by his blood, not even a man who should
spend his whole life in a state of hostility to him, because the
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mystery of divine mercy includes all men. The reason why

many do not receive a new life is because God foresees that
they have not the will to receive it. Therefore, as far as God
is concerned, eternal life is prepared for all; but as far as the
freedom of the will is concerned, eternal life is won by those
who believe in God by their own choice and who receive the
help of grace as a reward of their belief. Those whose contra-
dictions displease us turned eagerly to that manner of preach-
ing grace, although they previously had held a better opinion
about it, because, if they were to admit that grace was anteced-
ent to all those good merits and that these are made possible
and conferred by it, they would necessarily have to concede
that God acts according to his plan and the determination of

8. Isag.2; Matt 4.16.

g. Hos 2.24; Rom 9.25; 1 Peter 2.10.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 206 PREDESTINATION and PERSEVERANCE

his will by a hidden purpose and a manifest act 'to make one
vessel unto honor, another unto dishonor,'10 because none is
justified except by grace and none is born except in sin. But
they shrink from admitting this and they have a dread of desig-
nating the merits of the saints as the work of God; they do not
agree that the predestined number of the elect can be neither
increased nor diminished, because in that case they would have
no ground among unbelieving and careless souls for the incen-
tives of their preaching; the injunction to effort and industry
would be fruitless in the case of those whose zeal would be
brought to nought if they are not among the elect. For they
assert that anyone can be roused to conversion or to spiritual
progress only if he knows that he can be good by his own effort,
and that therefore his liberty will be assisted by the help of God
ifhe chooses what God commands. Thus, as in those who have
reached the age of free choice there are two causes which bring
about human salvation, namely, the grace of God and the obe-
dience of man, they insist that obedience comes before grace.
In this case we should have to believe that salvation is initiated
by the one who is saved, not by the one who saves, and that the
will of man procures for itself the help of divine grace, not that
grace subordinates the human will itself.
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(7) As we have learned by the enlightening mercy of God and

the instruction of your Blessedness that this is a most evil belief,
we can indeed be firm in refusing to accept it, but we are no
match for the authority of those who hold such theories, be-
cause they far surpass us in the merits of their lives, and some
of them outrank us by having recently been raised to the honor
of the episcopate, nor does anyone except a few fearless lovers
of perfect grace readily dare to refute the arguments of men
so far above us. As a consequence, there is increasing danger
not only for those who listen to them, but even for themselves,
because of their rank, since respect for them holds many in
an unprofitable silence or carries them along in an uncritical
assent, so that statements which are not challenged by any refu-
tation seem to them perfectly safe. Since, then, there is no small
10. Rom. 9.21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 207

trace of poison in these survivals of Pelagian error, if the begin-

ning of salvation is wrongly ascribed to man; if the human will
is impiously set above the divine will so as to claim that man is
helped because he has willed it, not that he wills because he is
helped; and if it is wrongly believed that man, sinful in his ori-
gin, receives the first beginnings of good, not from the Su-
preme Good but from himself; if it is true that man can please
God only through the bounty of God, grant us your help in this
cause, most holy prelate and excellent father; let your piety put
forth its utmost effort with the Lord's help, and be so good
as to expound to us with your clearest explanations all that is
obscure in these questions and too hard to understand.
(8) In the first place, as there are many who think that the
Christian faith is not harmed by this difference of opinion, I
should like you to make clear the danger in this point of view;
next, explain how the freedom of our will is not hindered by
this forestalling and co-operating grace; next, whether the
foreknowledge of God remains constant according to his pur-
pose, so that those same things which are determined by him
are to be accepted as foreknown, or whether they undergo
change through different kinds of causes and varieties of per-
sons, so that, because there are different ways of election, in
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those who are saved without any future activity on their part,
the purpose of God would seem to stand alone, whereas in
those who are destined to perform good works the purpose
could depend on the foreknowledge; or, on the other hand,
whether these two forces act in one and the same manner, and
although the foreknowledge cannot be separated from the
purpose by a distinction of time, yet the foreknowledge in point
of order depends on the purpose; and, as there is no form of
activity which the divine foreknowledge has not foreseen, so
there is nothing good in which we take part which is not origi-
nated by God. Finally, if those who are preordained to eternal
life become believers through this preaching of the purpose of
God, how is it that none of those who are to be exhorted are
hindered or have any opportunity of being negligent if they
despair of being predestined? We ask you, then, to bear with
our foolishness and show us how that argument can be demol-

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 208 PREDESTINATION and PERSEVERANCE

ished, because, after reviewing the opinions of our predeces-

sors on this matter, we find that almost all of them are reducible
to one and the same statement in which they set forth the pur-
pose and predestination of God according to his foreknowl-
edge, in the sense that he made some to be vessels of honor and
others vessels of dishonor because he foresaw the end of each
one and knew beforehand what each would be like in will and
action under the help of his grace.
(9) After you have disentangled all these knotty points and
discussed many others over and above which, with your deeper
insight, you see have a bearing on this case, we believe and hope
that not only will our insufficiency be strengthened by the
strong protection of your arguments, but also that those men,
distinguished by merits and honors, whom the fog of this opin-
ion wraps in darkness, may receive the most pure light of grace.
Your Beatitude must know that one of them, a man of eminent
authority and ability in spiritual studies, the saintly Hilary, 11
Bishop of Aries, is an admirer and follower of your teaching in
all other matters, and that he has long been anxious to consult
your Holiness on his attitude to this question, which has
brought him into the controversy. But as it is not certain
whether he will do this, or for what purpose he will do it, and
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as the weariness of all of us is refreshed by the vigor of your

charity and your knowledge, under the provident grace of God
in the present age, lend your learning to the humble, give your
rebuke to the proud. It is necessary and even useful to write
what has been written, lest we esteem too lightly what is infre-
quently debated. People think that absence of pain betokens
health and they do not feel a wound covered over with skin,
but let them understand that the body which has a swelling tu-
mor will have to be cut. May the grace of God and the peace of
our Lord Jesus Christ crown you for all time and glorify you
forever as you progress from virtue to virtue, my lord and most
blessed prelate, my indescribably wonderful and incomparably
honorable, most illustrious patron.

11. Or Helladius (Euladius). See the introduction to De praed. sanet. and De

dono pers., (11).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 209

226. Hilary to his father, Augustine, his most holy lord, longed for with
all affection and greatly cherished in Christ
(1) If, in the absence of objections posed by opponents, the
inquiries of those desirous to learn are generally pleasing to
you, even when they desire to learn things of which they could
without peril remain ignorant, I think the care we have devoted
to our report will be still more acceptable. For this report, while
it points out things mentioned by certain men which are con-
trary to the truth, busies itself in making provision, not so much
for its own sake as for the sake of those who are both the dis-
turbers and the disturbed, by recourse to the advice of your
Holiness, most saintly lord, worthy of all our affection, and our
greatly cherished father.
(2) These, then, are some of the views that are being aired at
Marseille or even in some other places in Gaul: that it is a new
theory and one useless for preaching which says that some are
to be of the elect according to the purpose [of God], but that
they are able neither to grasp nor to hold this salvation except
through the will to believe which has been given to them. They
think that all the force goes out of preaching if it is said that
there is nothing left in man which can be aroused by it. They
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agree that all men died in Adam and that no one can be saved
from that death by his own will, but they assert that it is consis-
tent with truth, or at least consonant with preaching, to say that
when the opportunity of gaining salvation is made known to
human nature, laid low and never likely to rise by its own
strength, it can be cured of its weakness through the merit by
which it wills and believes, and that an increase of faith and a
complete restoration follow as an effect. But they admit that no
one can be fully capable of beginning any other good work,
much less of carrying it through to completion. The fact that
everyone who is sick wills, with a frightened and suppliant will,
to be cured, should not, they think, be regarded as part of the
work of curing. Taking the words, 'Believe and you shall be
saved," they assert that one of these represents something de-
manded as payment, the other something offered; with the re-

I. Rom 10.9.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 210 PREDESTINATION and PERSEVERANCE

suIt that if there is payment of what is demanded, then what is

offered is attributed to it. They think it follows that faith is to
be manifested by man, since this concession has been made to
his nature by the will of the creator, and that this nature is not
so debased or destroyed that it ought not or cannot will to be
healed. Therefore, man is either cured of his illness or, if he
does not will it, he is punished by being left with it. They say
it is not denying grace to predicate such an act of will as its
precursor, a will which only seeks its physician but is not able
to do anything for itself. Referring to passages such as: 'Ac-
cording as God hath divided to everyone the measure of faith,'2
and the like, they try to make them mean that he who has begun
to will is helped, not that the grace is given to make him will,
while others equally guilty are excluded from this gift, who
could likewise be saved if the will to believe were imparted to
them as it is imparted to others equally unworthy. According
to them, if such a will exists in all men so that each one is able
to reject or to obey it, they think that the final casting up of
accounts of the elect and the reprobate depends on the use that
each one makes of the merit of free will which is given to him.
(3) When they are asked why the faith is preached or not
preached to some or in some places, or why it is now preached,
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although in the past nearly all peoples were left without

preaching, as some are today, they say it is a consequence of the
divine foreknowledge and that truth was or is made known at
that time and place and to those people when and where God
foresaw that it would be believed. They claim to prove this not
only from the testimony of other Catholics, but even by an ear-
lier argument of your Holiness in which with no less transpar-
ency of truth you expounded this same grace, as, for instance,
in that passage where your Holiness refuted Porphyry on the
question of the temporal beginning of the Christian religion
and said that 'Christ willed to appear among men and to preach
his doctrine to them at the time when and the place where he
knew there would be souls to believe in him.'3 In that other
passage from your book on the Epistle to the Romans at this
2. Rom 12.3. 3. Cf. Letter 102.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 211

place: Thou wilt say therefore to me: Why doth he then find
fault? for who resisteth his will?'4 you say: 'He answers this
query so as to make us understand that the first merits of faith
and impiety are clear to spiritual men, and even to men who do
not live like carnal men, and he shows God in his foreknowl-
edge chooses those who will believe and condemns unbelievers,
yet does not choose the former according to their works, nor
condemn the latter according to their works, but makes it possi-
ble for the faith of the former to do good works and hardens
the impiety of the latter by abandoning them to their evil
works.'s Again in the same book you say in an earlier passage: 6
'All are equal prior to the existence of merit, and among things
that are equal it is utterly impossible to speak of choice. But
since the Holy Spirit is given only to believers, God does not
indeed choose the works which he himself makes it possible for
us to do when he gives the Holy Spirit that we may do good
works through love; nevertheless he does choose the faith of
the recipient, because unless a man believes and is steadfast in
his will to receive he does not receive the gift of God, that is, the
Holy Spirit, through whose infused love he is able to do good
works. Therefore, by his foreknowledge he does not choose
anyone for the works which are to be his own gift, but he
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chooses according to his foreknowledge of a man's faith, and

he chooses the one whose faith he foreknows in order to give
him the Holy Spirit, that by performing good works he may
attain eternal life. For the Apostle says: "It is the same God who
worketh all in all."7 But nowhere does he say: "God believes all
in all, for what we believe is our own doing but what we do is
his." , There are other passages in the same work which they
say they accept and approve as being in accord with the truth
of the gospel.
(4) For the rest, they assert that foreknowledge and predesti-
nation or purpose amount to this, that God foreknows or pre-
destines or proposes to choose those who will believe. Of this
belief it is not possible to say, 'What hast thou that thou hast not
4· Rom 9. 1 9.
5. Expositio quarundam propositionum ex epistula ad Romanos 62 (PL 35.2080).
6. Ibid. 60 (PL 35.2078). 7. 1 Cor 12.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 212 PREDESTINATION and PERSEVERANCE

received?,8 since it remains in the same nature which was whole

and perfect when it was given but is now vitiated. When your
Holiness says that no one perseveres unless he receives the
strength to persevere, they accept it in a limited sense as mean-
ing that when this grace is given even to a sluggish soul it is to
be attributed to a prior will of man's own, which they say is
free only to this extent that it can will or not will to admit its
physician. They profess to abominate and condemn those who
think that any strength remains in anyone by which he can re-
turn to health. But they do not want this perseverance
preached in the sense that it cannot be won by prayer or lost by
obstinacy. They are unwilling to yield themselves to the un-
known purpose of God's will when it is evident to them, as they
think, that they have some beginning of will, whatever it may
be, by which they may obtain or receive [grace]. That other
quotation you gave as proof: 'He was taken away lest wick-
edness should alter his understanding,'9 they dispose of as be-
ing uncanonical and therefore to be disregarded. Thus, the
foreknowledge which they accept is to be understood as a fore-
knowledge of a future faith, and they claim that the persever-
ance which is granted to anyone is not a grace to keep him from
sinning, but a grace from which man of his own will can fall
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away and thus become weakened.

(5) They assert that the custom of exhorting anyone is useless
if it is said that nothing was left in man which could be aroused
by correction. They admit an innate residue left in nature 10 in
virtue of which, when truth is preached to the ignorant, this is
credited as the benefit of a grace already present. For, they say,
if men are so predestined to either side that no one can go from
one to the other, what is the use of that external pressure of
correction unless by it is roused in a man, even if not perfect
faith, at least sorrow and compunction for his weakness, or he
is frightened by the demonstrated danger of death? If a man
cannot fear where there is cause for fear, except by that will
which is received, no blame is to be attached to him because of

8. 1 Cor 4.7. g. Wisd 4.11.

10. That is, after original sin.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 INTRODUCTION 213

his present unwillingness, but there is blame in and with the

one who at one time was unwilling, so that he deserves this pun-
ishment for himself and his posterity of never willing to seek
what is upright but always what is depraved. But if there is some
kind of sorrow which is aroused by the exhortation of the
preacher who rebukes, they say this is the very reason why one
man is rejected and one is saved, and thus there is no need of
setting up two classes of men to or from which it is impossible
either to add or to subtract.
(6) In the next place they are displeased because a distinction
is made between the grace given in the beginning to the first
man and that which is now given to all, and that Adam received
perseverance 'not as something to make him such that he
would persevere, but as something without which he could not
persevere of his own free will, whereas now the perseverance
given to the saints predestined by grace for the kingdom [of
heaven] is not that kind of help, but the perseverance given to
them is not only such that they could not persevere without
that gift, but it is even such that they would in fact persevere
through that gift.'ll They are so disturbed by these words of
your Holiness that they say a kind of despair is thereby set be-
fore men. For, they say, if Adam was helped so that he could
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remain steadfast in justice or fall away from justice, and if now

the saints are helped so that they cannot fall away if once they
have received that perseverance of will which prevents them
from doing anything else, or if some are left unhelped so that
they either do not approach [to the faith], or if they have ap-
proached they also fall back, they say that the usefulness of
preaching or of threatening appeals to that will which main-
tains the free power of persevering or of giving up, but not
to the will which is constrained by the inevitable necessity of
refusingjustice, except for those who were created, along with
those condemned as part of the universal clay, with the provi-
sion that they would be saved through the grace of redemption.
Hence, they are willing to make this single distinction between
the first man and the rest of human nature that this grace, with-
II. Augustine, De correptione et gratia 12.34 (PL 44.937).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 214 PREDESTINATION and PERSEVERANCE

out which he could not persevere, aided in him a will acting

with unimpaired vigor; but for the rest of mankind with lost
and ruined strength it not only raises up believers when they
are prostrate, but also supports them as they walk. Outside this,
they contend that whatever help is given to the predestined can
be lost or retained by the force of their own will. This conclu-
sion would be false if they thought it true that certain souls
received such a grace of perseverance as made it impossible for
them not to persevere.
(7) That is why they do not accept that view which admits a
fixed number of elect and reprobate, 12 and that they do not
support the explanation of that opinion which you set forth.
Their view holds that God wills that all be saved, not merely
those who will belong to the number of the saints, but abso-
lutely all, making no exception of any. And in this there is no
danger of anyone saying that some are lost against God's will;
but, they say, in the same way that he does not will sin to be
committed or goodness forsaken, yet it is constantly forsaken
and sin is committed contrary to his will, so he wills to save all
men, yet all men are not saved. The proofs from Scripture
which you adduced concerning Saul or David 13 have nothing
to do with this question which concerns preaching, they say,
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but they offer others which, according to their interpretation,

favor grace in this sense that each one is helped after his will
has acted, even to that election which is offered to the unwor-
thy. They profess to prove this by passages both from your
works and from those of others, which it would take too long
to enumerate.
(8) They do not admit that the case of children can be used
as an example for adults. They say that your Holiness carried
the argument to the point of wishing it to be undecided and
preferring to leave the question of their penalty in doubt. You
remember that in Book III of your treatise Free Will you left it
so phrased that it could give them this ground. 14 They do this
also with the works of others whose authority is recognized by

12. Ibid. 13·39; 14.44. 13· Ibid. 14.45.

14. De libero arbitrio 3.23,66-68.

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 INTRODUCTION 215

the Church, and, as your Holiness observes, this can be no

slight help to the other side unless we produce greater, or at
least equal authorities. Your most prudent Piety is not unaware
how many there are in the Church who hold their opinions or
change them according to the weight of names. Finally, now
that all of us are weary of it, their discussion or, rather, their
complaint comes to this, that they say-and those who do not
venture to disapprove of this definition of doctrine agree with
them-what need was there to disturb the hearts of the less
intelligent by an unresolved argument like this? They also say
that the Catholic faith was no less usefully defended without
this definition for so many years, by so many writers of treatises,
in so many previous books both yours and others', against other
heretics and especially against the Pelagians.
(9) These are some of the things they say, my father, and
there is an endless list of others which, to avow my inmost wish,
I should have preferred to have you receive through me, or,
since I have not deserved this honor, at least to have more
ample time in which to collect and send you all the arguments
by which they are influenced, so that I might hear what rebuttal
is made on these matters, how far they can be refuted, or, ifthat
is not possible, how much of it is allowable. But, since neither of
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these plans has worked out according to my wish, I have de-

cided to do the best I could and send you this summary rather
than remain entirely silent about this great opposition on the
part of several. Some of them are persons of such importance
that laymen are required by Church custom to show them the
greatest respect. With God's help, we have tried to observe this
without, at the same time, passing over in silence the points
which our limited ability has been gathering together in order
to give you a general idea of this question. So now, by way of
reminder, I have sketched out these points in a summary fash-
ion, as far as the haste of the bearer has allowed. It will be for
your holy Prudence to discover what has to be done if the
charge of these men, of such character and influence, is to be
overcome or modified. I think it will be of little use for you to
plead your case unless some authority is adduced which their
tireless passion for argument cannot withstand. Certainly I

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 216 PREDESTINATION and PERSEVERANCE

ought not to refrain from telling you that they profess to ad-
mire your Holiness in all your deeds and words with this excep-
tion. You will have to decide how this opposition of theirs is to
be met. Do not be surprised that I have added something of a
different tenor in this letter which, as far as I can recall, I did
not include in my last one. This is the nature of their present
pronouncement, except for what I have perhaps omitted
through haste or forgetfulness.
(10) I ask that as soon as they are published we may deserve
to have the books in which you are revising all your writings; 15
their authority will be of the greatest use to us, and in our anxi-
ety to safeguard the honor of your name we shall no longer
have to suppress anything that may not have been satisfactory
to you. We have no copy of your Grace and Free Will; it remains
for us to deserve to receive it, because we trust it will be of use
in this controversy. However, I should not like your Holiness
to think that I am writing this as if I were doubtful of the works
which you have just published. Let it be penalty enough for me,
exiled as I am from the sweetness of your presence which I
used to drink in as life-giving nourishment, to be tormented by
my separation from you as well as by the inflexibility of certain
men who not only reject what is evident but even criticize what
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they do not understand. But I free myself from this suspicion

so far as to reflect that my own weakness is so excessive that it
makes me bear such men with too little patience. However, as
I said, I leave it to your wisdom to decide what kind of measures
to take. On my side, I have felt that as a return for that charity
which lowe to Christ and to you I should not fail to speak of
these matters which are in controversy. We shall gratefully wel-
come as an expression of that grace which all of us, both little
and great,16 admire in you, whatever decision you wish or are
able to make, and it shall have for us a most beloved and re-
vered authority. Because of the urgency of the bearer I greatly
fear that I have not been able to cover everything, or that I have
not done justice to what I have said, for I am aware of my own
limited ability; consequently, I have arranged with a man 17 re-
15. The Retractationes.
17. Prosper, writer of Letter 225.

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 INTRODUCTION 217

nowned for character and fluency of style and learning to in-

clude all the details he could collect in his letter. I have taken
steps to despatch his letter with mine. He is a man whom your
Holiness might well judge worthy of your acquaintance, even
aside from this emergency. The holy deacon Leontius, an ad-
mirer of yours, joins with my parents in sending you cordial
greetings. May your Paternity be mindful of me and may our
Lord Christ deign to give you to his Church for many years, my
lord and father.
(11) I should like your Holiness to know that my brother and
his wife, for whose sake we are leaving here, have vowed per-
fect chastity to God by mutual consent, and we ask your Holi-
ness kindly to pray that the Lord may deign to strengthen and
preserve them in this holy purpose. 18
18. Indicated by editors as a postscript.
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 ON THE PREDESTINATION OF THE SAINTS
TO PROSPER AND HILARY

Introduction: The Opinions of Those in Provence

E KNOWthat the Apostle has said in the Epistle to the
Philippians, "To write the same things to you, to me
indeed is not wearisome, but to you is necessary."[ But
the same Apostle, writing to the Galatians, when he saw that he
had done enough among them by the ministry of his word to
accomplish what he saw as necessary, said, "For the rest, let no
one cause me difficulty," [PL 44.960] or, as it reads in most
manuscripts, "Let no one be troublesome to me."2 Now I con-
fess that it troubles me that the divine words in which the grace
of God (which is in no way grace if it is given in accordance
with our merits) is preached, words which are so many and so
manifest, are not yielded to. Still, I love the zeal and fraternal
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affection, my most beloved sons Prosper and Hilary, [961]

which makes you wish such persons not to be in error, so that
after so many books and letters of mine on this subject, you
would have me write on it again-I love it more than I can say,
and yet I dare not say I love it as much as I ought. This is why
I write again to you,3 and although I am now not with you, yet
through you I continue to do what I believed I had already
done sufficiently.
(2) After having closely read your letters, I seem to see these
brothers, on whose behalf you show such pious solicitude that
they not adhere to the thought of the poet, "Each man has hope
in himself,,,4 and thus incur that which is declared not poeti-

I. Phil 3.1.
2. Gal 6.17. Vg agrees with "most manuscripts": nemo mihi molestus sit.
3. Rescribo vobis: apparently a reference to a lost letter.
4. Vergil, Aeneid 11.309·

218

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 PREDESTINATION OF THE SAINTS 219

cally but prophetically, "Cursed be the man who places his

hope in man,"s should be treated as the Apostle treats those to
whom he said, "And if in anything you be otherwise minded,
this also God will reveal to yoU.,,6 Certainly they still remain in
the dark concerning the question of the predestination of the
saints, but they have the source from which, if "in anything" in
this matter they are "otherwise minded," God may reveal this
also to them, if they walk in that to which they have come. Be-
cause of this, when the Apostle said, "If in anything you be
otherwise minded, this also God will reveal to you," he added,
"Nevertheless whereunto we have come, let us walk therein.,,7
N ow those brothers of ours on whose behalf your devout char-
ity is disturbed, "have come" to believe with the Church of
Christ, that all humankind are liable to punishment for the sin
of the first man, and that no one is delivered from this evil save
through the justice of the second man. s They also "have come"
to confess that men's wills are anticipated by the grace of God 9
and to agree that each person can be sufficient to himself nei-
ther to begin nor to complete any good work. 1o Therefore,
these truths, to which they "have come" and which they hold
fast, separate them considerably from the error of the Pelagi-
ans. And further, if they "walk in" them and if they pray to him
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who gives understanding, and if "in anything" about predesti-

nation they "are otherwise minded," this also he "will reveal to"
them. But let us also expend upon them the affection of our
love and the ministry of our word, according as he gives, to
whom we have prayed, that we might say in these letters those
things which are suitable and useful to them. For whence do
we know whether perhaps our God wishes to accomplish this
purpose through our service, in which we become their servant
in the free love of Christ?
2.(3) Therefore we ought first to show that the faith by which
we are Christians is a gift of God, if indeed we can do this any
more painstakingly than we have already done in so many large
volumes. But now I see that I must reply to those who contend
5·Jer 17·5· 6. Phil 3.15.
7. Phil 3.16. 8. Prosper, Ep. 225.3.
g. Prosper, Ep. 225· 5. 10. Hilary, Ep. 226.2.

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 220 PREDESTINATION OF THE SAINTS

that the divine testimonies which we have cited regarding this

matter mean this: that we may know that we have faith itself
from ourselves, but its increase is from God, as if faith were not
given to us by him but was only increased in us by him, in virtue
of the merit by which it began from US. 11 Now this does not
depart from that opinion which Pelagius himself, before the
tribunal of the bishops of Palestine, as its own Proceedings tes-
tify, [962] was obliged to condemn, "That the grace of God is
given according to our merits,,,12 if it does not belong to the
grace of God that we begin to believe, but rather, because of
this beginning, an addition is made to us so that we may believe
more fully and perfectly, and thus we first give the beginning
of our faith to God, in order that we may receive in return from
him a greater completion of faith and any other goods that we
may ask for in faith.

Refutation from Scriptural Texts

(4) But against this error, why do we not instead listen to
these words: "Who has first given to him, and what recompense
shall be made to him? For of him, and by him, and in him are
all things.,,13 And therefore, that very beginning of our faith-
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from whom is it, if not from him? For it is not the case that, with
this excepted, all other things are from him, but "of him, and
by him, and in him are all things." But who would say that he
who has already begun to believe does not merit anything from
him in whom he has believed? From which it results that other
divine gifts are said to be added in recompense to him who
already has merit, and hence that God's grace is given ac-
cording to our merits-a statement which Pelagius, when it was
raised in objection to him, himself condemned, so that he
might not be condemned. Therefore, whoever wishes in every
way to avoid this condemnable opinion, let him understand
that the Apostle spoke truly when he said, "Unto you it is given
for Christ not only to believe in him but also to suffer for

I I . Prosper, Ep. 225.4,6. Hilary, Ep. 226.4.

12. De gest. Pel. 14.30. 13. Rom 11.35-36.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 221

him."14 Both of these he shows to be the gifts of God, because

both he says are given. He does not say, "to believe in him more
fully and perfectly," but "to believe in him." Nor does he say
that he himself had obtained mercy in order to be more faith-
ful, but to be faithful,15 because he knew that he had not first
given the beginning of his faith to God, and had its increase
returned to him by God, but had been made faithful by God,
by whom he was also made an apostle. For the beginning of his
faith is recorded in Scripture,16 and the account is very well
known, for it is read in our churches on a solemn occasion. 17
Thus, he felt an aversion to the faith to which he was laying
waste and, being vehemently adverse toward it, he was sud-
denly converted to it by a more powerful grace, converted by
him to whom, as the one who would do it, the prophet said,
"You will turn and bring us to life."18 Thus, not only from one
who refused to believe did he become a willing believer, but
even from a persecutor he came to suffer persecution in de-
fense of that faith which he had persecuted. For it was given
him by Christ, not only to believe in him, but also to suffer for
him.
(5) And therefore commending this grace, which is not given
according to any merits, but causes all good merits, he says,
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"Not that we are sufficient to think anything as from ourselves,

but our sufficiency is from God."19 Let them consider this well
and weigh these words, who believe that the beginning of faith
is of our doing and that only the supplementing of faith is from
God. For who would not see that thinking comes before be-
lieving? For no one believes anything, unless he has first
thought that it is to be believed. [963] However hastily, however
speedily, some of our thoughts fly before the will to believe, and
even if this will follows them in such a manner that it appears
to accompany them, as though they were inseparable, still it is
14· Phil 1.2g.
15. Cf. I Cor 7.25. Fidelis (,faithful') is always used here in the usual Christian
sense, 'having faith.'
16. Acts g.l-g.
17. Acts was read on Easter Sunday and immediately afterward. See Au-
gustine, Serrno 315.1.
18. Ps 84.7. Ig. 2 Cor 3.5.

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 222 PREDESTINATION OF THE SAINTS

necessary that all things which are believed, are believed after
thought has preceded. Yet even to believe is in fact nothing
other than to think with assent. For not everyone who thinks,
believes, for many think in order that they may not believe, but
everyone who believes, thinks, and in believing thinks, and in
thinking believes. So in that which concerns religion and piety
(of which the Apostle was speaking), if we are not "sufficient to
think anything as from ourselves, but our sufficiency is from
God," it follows that we are not capable of believing anything,
as from ourselves, for we cannot believe anything without
thought, but "our sufficiency" by which we begin to believe "is
from God." Therefore,just as no one is sufficient unto himself
for the beginning or the completion of any good work (which
these brothers, as your letters indicate, already believe is true),
so that in the beginning as well as in the perfecting of every
good work, our sufficiency is from God, so no one is sufficient
to himself either to begin or to perfect faith, but "our suffi-
ciency is from God." For faith, if it is not thought, is nothing,
and we are not "sufficient to think anything as from ourselves,
but our sufficiency is from God.,,20
(6) Take care, brothers beloved of God, that a man does not
raise himself up in opposition to God, when he says that he
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himself does what God has promised. Was not the faith of the
nations promised to Abraham, and he, giving glory to God,
believed most fully that that which God has promised, "He is
able also to perform.'.2l He therefore brings about the faith of
the nations, who is able to perform what he has promised. Fur-
ther, if it is God who produces our faith, acting in a wondrous
manner in our hearts so that we believe, surely we should not
20. The idea here seems to be that we cannot control what thoughts come
before our minds, and yet we cannot believe without some thought coming
before our minds, so in that sense the act of belief cannot be up to us. This
echoes Augustine's analysis of the act offaith inAd Simpl. 1.2.21-22 (A.D. 396):
"Who can welcome in his mind something which does not give him delight?
But who has it in his power to ensure that something that will delight him will
turn up, or that he will take delight in what turns up? If those things delight us
which serve our advancement toward God, that is due not to our own whim or
industry or meritorious works, but to the inspiration of God and to the grace
which he bestows." See TeSelle, Augustine the Theologian, 179.
21. Rom 4.20-21.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 223

fear that he cannot do the entire work, and because of this does
man claim for himself the first part of this work in order to
merit receiving the last from God? See if this leads anywhere
else than to the contention that the grace of God is given wholly
according to our merits, and thus that grace ceases to be grace.
For in this way it is paid as something owed, not given gratu-
itously, for to the person who believes, it is owed that that same
faith of his be increased by the Lord, and faith increased be the
reward of faith begun, and it is overlooked, when this is said,
that this reward is credited to believers not as grace but as some-
thing owed. And I fail altogether to see why in this case we do
not attribute everything to man, so that he who could initiate
for himself what he did not have could himself also increase
what he had initiated-were it not for the fact that it is impossi-
ble to go against the most manifest divine testimonies, by which
faith also, in which piety has its beginning, is shown to be the
gift of God. Among such texts are the statement, "God has di-
vided to everyone the measure of faith,',22 and this, "Peace be
to the brothers and charity with faith, from God the Father
and the LordJesus Christ,',23 and other similar statements. Not
wishing therefore to contradict such clear testimonies, and yet
desiring it to be his own [964] doing that he believes, man forms
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a sort of composite with God, so that he claims a portion of

faith for himself and leaves a part for God. And, what is more
arrogant, he takes the first part and gives the following to God,
and in that which he says belongs to both, he puts himself first,
God second.

Changes in Augustine's Own Position

3.(7) Such was not the sentiment of that pious and humble
doctor, I am speaking of the most blessed Cyprian, who said,
"We must take glory in nothing, since nothing is our own.,,24
And in order to show this, he cited the Apostle, who said, "Or
what do you have that you have not received? And if you have
22. Rom 12.3. 23. Eph 6.23.
24. Cyprian, Ad Quirinum, 3.4 (the title of that chapter). This work, written
before A.D. 249, was a compendium of Scripture passages on various topics.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 224 PREDESTINATION OF THE SAINTS

received, why do you glory, as if you had not received it?,,25 It

was principally this testimony that also convinced me, when I
was involved in a similar error, thinking that the faith by which
we believe in God is not the gift of God, but that it is in us from
ourselves, and through it we obtain the gifts of God by which
we "may live temperately, and justly, and piously in this
world.,,26 For I did not think that faith was preceded by the
grace of God, so that through it, it might be given to us that we
might ask usefully. Except for the fact that we could not believe
unless the proclamation of the truth had preceded, I thought
that once the gospel was preached to us our assent was our own
doing, and came to us from ourselves. This error of mine is
sufficiently evident in some small works of mine written before
my episcopate. Among these is that which you mentioned in
your letters,27 that is, my Exposition of Certain Propositions from
the Epistle to the Romans. Eventually, when I was reconsidering
all of my works and when I was putting that reconsideration
into writing-a project of which I had already completed two
books before I received your lengthy letters-and when in the
first volume I had arrived at the reconsideration of this book,
I spoke as follows:
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Likewise, when I was discussing what God chose in a man not yet born,
whom he said his elder brother would serve, and what he rejected in
this elder brother, likewise not yet born-in relation to whom, on that
account, I called to mind the testimony of the prophet, although it was
uttered a long time afterwards: "Jacob I have loved, but Esau I have
hated,,28- I continued my explanation to the point where I said, "God,
then, in his foreknowledge, has not chosen the works of any man,
which he himself would give, but in his foreknowledge, he has chosen
faith, so that he chose him whom he foreknew would believe in him,
to give him the Holy Spirit, so that, by performing good works, he
would obtain eternallife.,,29 I had not yet sought diligently enough or
discovered up to this time what is the nature of "the election of grace,"
concerning which the same Apostle says, "There is a remnant saved
according to the election of grace.,,30 This certainly is not grace if any

25· 1 Cor 4.7. 26. Titus 2.12.

27. Hilary, Ep. 226.3. 28. Rom 9.13: Mal 1.2-3.
29. Propp. ex Ep. ad Rom. 60. 30. Rom 11.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 225
merits precede it; indeed then, what is given not according to grace but
according to debt is recompense for merits rather than gift. Hence, I
would not have written what I said immediately afterwards: "In fact,
the same Apostle says, 'The same God who works all things in all';31
but it has not been said anywhere: 'God believes all things in all';" and
what I added: "What we believe, therefore, is ours; but what good we
do is his who gives the Holy Spirit to those who believe,,,32 [965] if, at
the time I knew that this faith also is found among the gifts of God
which are given "in the same Spirit.,,33 Both are ours, then, because of
free choice of will, and both, moreover, have been given because of a
"spirit of faith,,34 and charity. And it is not charity alone, but as is writ-
ten, "love with faith from God the Father and our LordJesus Christ.,,35
And what I said shortly afterwards, "For it is ours to believe and
will, but his to give to those who believe and will, the power of doing
good 'through the Holy Spirit' through whom 'charity is poured forth
in our hearts,' ,,36 is indeed true, but true according to the same rule-
both are his, because he himself "prepares the will,,,37 and ours also,
because they are not done unless we are willing. For this reason too,
what I also said later is certainly very true: "We cannot will if we are
not called, and when, after the call, we have willed, our will and our
course do not suffice if God does not give strength to the runners and
lead whither he calls," and what then I added is absolutely true: "It is
clear, therefore, that it is 'not of him who wills nor of him who runs,
but of God showing mercy,38 that we do good.,,39 But I said little about
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the call itself, which is given according to the purpose of God,40 for
this is not true of all who are called, but only of the elect. And so what
I said a little later, I said most truly: "For just as in those 'whom God
has chosen,'41 not works initiate merit but faith, so that they do good
through the gift of God, so in those whom he condemns, infidelity and
impiety initiate the penalty of chastisement, so that they also do evil
because of the very penalty.,,42 But that the merit of faith is also a gift
of God, I did not think should be inquired into, nor did I say it.
And in another place, I said, "For him on whom he has mercy he
causes to do good and him 'whom he hardens'43 he abandons to do

31. 1 Cor 12.6. 32. Propp. ex Ep. ad Rom. 60.

33. 1 Cor 12.g. 34· 2 Cor 4. 13.
35. Eph 6.23·
36. Propp. exEp. ad Rom. 61, citing Rom 5.5.
37. Prov 8,35 (LXX). 38. Rom g.16.
39. Propp. ex Ep. ad Rom. 62. 40. Cf. Rom g.ll.
41. Cf. Mark 13.20, Acts 1.2. 42. Propp. ex Ep. ad Rom. 62.
43. Rom g.18.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 226 PREDESTINATION OF THE SAINTS

evil. But indeed this mercy is given to the preceding merit of faith and
this hardness to the preceding impiety."·· This is certainly true, but it
was still necessary to inquire whether the merit of faith, too, comes
from the mercy of God, that is, whether this mercy, then, is shown
only to a man because he is faithful, or whether, in truth, it has been
shown so that he has become faithful. For we read what the Apostle
says, "I have obtained mercy to be faithful;"·5 he does not say, "because
I was faithful." It is therefore in truth given to a faithful man-but
that he has become faithful, has also been given. Very correctly, then,
I have said in another place in the same book, "Since if, in truth, it is
not according to our works, but by the mercy of God that we are called
to believe, and that it is granted to those who believe to do good, we
should not envy the gentiles this mercy.,,46 However, there I did not
discuss with sufficient care that call which is given according to the
purpose of God.· 7

4.(8) You see clearly what my thoughts then were concerning

faith and works, although I was struggling to commend the
grace of God. I see that those brothers of ours are now of that
opinion, because they did not take the same care, with which
they read my books, also to join me in my progress in them.
[966] For if they had taken such care, they would have discov-
ered that this question is resolved in accordance with the truth
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of the divine Scriptures in the first of the two books which I

addressed at the very beginning of my episcopate to Simpli-
cianus of blessed memory, bishop of the Church of Milan and
successor to blessed Ambrose. Unless perhaps they did not
know of this work-in this case, see to it that they do know it.
Thus, of the first of these two books I spoke at the beginning
of the second book of the Retractationes, and what I said is as
follows:
The first two books which I wrote as a bishop are addressed to Simpli-
cianus, bishop of the Church of Milan who succeeded the most blessed
Ambrose. They deal with various questions. I put into the first book
two of these on the Epistle of Paul the Apostle to the Romans. The

44. Propp. ex Ep. ad Rom. 62. 45. 1 Cor 7.25.

46. Propp. ex Ep. ad Rom. 64.
47. Retr. 1.22.2-4. Here and in the following chapter, we quote, with consid-
erable revisions, the translation of Sister Mary Inez Bogan, FOTC 60. 98-103.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 227

first question is on the passage, "What shall we say, then? Is the law
sin? By no means!,,48 up to the place where he says, "Who will deliver
me from the body of this death? The grace of God through Jesus
Christ our Lord."49 In this question,50 the words of the Apostle, "The
law is spiritual, but I am carnal,,,5! and other words where he shows
that the flesh wars against the spirit, I have explained as though he
were describing a man still "under the law" and not yet living "under
grace.,,52 Long afterwards, I thought-and this is more probable-
that these words could also refer to the spiritual man. The second
question in this book deals with the passage where the Apostle says,
"Not she only, but Rebecca also who conceived in one act of inter-
course [two sons] of Isaac our father,,,53 up to where he says, "Unless
the Lord of Hosts had left us a posterity, we should have become as
Sodom, and should have been like Gomorrah.,,54 In the solution of
this question, I indeed labored in defense of the free choice of the
human will, but the grace of God conquered, and only thus was I able
to arrive at the point where I understood that the Apostle spoke with
the clearest truth, "For who singles you out? Or what do you have that
you have not received? And if you have received it, why do you glory
as if you had not received it?"55 Cyprian the martyr too, wishing to
show this, embraced all this under the heading: "We must take glory
in nothing, since nothing is our own."56

That is why I said above that it was especially this testimony of

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the Apostle by which I myself was convinced, when I thought

otherwise about this matter; God revealed this to me, as I have
said, when I was writing to Bishop Simplicianus, trying to re-
solve this question. Therefore, this testimony of the Apostle,
when, in order to suppress man's conceit, he said, "What do
you have that you have not received?"s7 does not permit any
believer to say, "I have faith which I did not receive." These
words of the Apostle completely suppress all the pride of such
a reply. Nor can even this be said: "Although I have not a per-
fected faith, yet I have its beginning, by which I first believed
in Christ." For here also the reply is "But what do you have that
48. Rom 7·7. 49· Rom 7.25.
50.AdSimpl·1.1.7-9· 51. Rom 7.14.
52. Rom 6.14· 53. Rom g.10.
54· Rom g.2g. 55· 1 Cor 4·7.
56. Cyprian, Ad Quirinum, 3.4: Retr. 2.27.1.
57· 1 Cor 4·7·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 228 PREDESTINATION OF THE SAINTS

you have not received? And if you have received, why do you
glory, as if you had not received it?"

"WhatDo You Have That You Have Not Received?"

5.(9) [96 7] Regarding that opinion which they hold, that "of
this faith it cannot be thus said, 'What do you have that you have
not received?' for it has remained in the same nature, although
corrupted, which when originally given was healthy and per-
fect,,,58 if it is considered why the Apostle said this, then one
can see that it has no force for the purpose they desire. For he
was concerned that no one should take glory in man, because
dissensions had arisen among the Christians of Corinth, to the
point where people were saying, "I indeed am of Paul; and an-
other: I am of Apollos; and another: I am of Cephas;,,59 and
from this he went on to say, "But the foolish things of the world
God has chosen, that he may confound the wise; and the weak
things of the world God has chosen, that he may confound the
strong. And the base things of the world, and the things that
are contemptible, God has chosen, and things that are not, as
if they were, that he might bring to naught things that are, that
no flesh should glory in God's sight.,,60 Here the Apostle's in-
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tention is perfectly clear: to attack the pride of man, so that no

one should take glory in man, and therefore no one should take
glory in himself. Then after he had said, "that no flesh should
glory in God's sight," he promptly added, in order to show in
whom man ought to take glory, "But of him are you in Christ
Jesus, who of God is made unto us wisdom, and justice, and
sanctification, and redemption, that, as it is written, 'He that
glories, let him glory in the Lord.' ,,61 Now his intention has
arrived at a point from which he goes on to say, rebuking them,
"For you are yet carnal. For whereas there is among you envy
and contention, are you not carnal, and do' you not walk ac-
cording to man? For while one says, 'I indeed am of Paul,' and

58. Hilary, Ep. 226+ Hilary's opponents' point here is that our power to
believe belongs to our nature and is a grace only in the sense that our nature is
a grace or gift from God. 59. 1 Cor 1.12.
60. 1 Cor 1.27-29' 61. 1 Cor 1.30-31, citingJer 9.23-24.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 229

another, 'I am of Apollos,' are you not men? What then is

Apollos, and what is Paul? Ministers through whom you have
believed; and to everyone as the Lord has given. I have planted,
Apollos watered, but God gave the increase. Therefore, nei-
ther he who plants is anything, nor he who waters, but God who
gives the increase.,,62 Is it not evident that the Apostle has no
other concern than that man be humbled, so that God alone
may be exalted? For in all those things which are planted and
watered, he declares that the planter and the waterer them-
selves are nothing, but only the one who gives the increase,
God-and even the fact that that person plants and this one
waters, the Apostle attributes not to themselves but to God, say-
ing, "to everyone as the Lord has given, I have planted, Apollos
watered.,,63 Thence, continuing with the same intention, the
Apostle arrives at the point where he says this: "Let no man
therefore glory in man.,,64 For he had already said, "He that
glories, let him glory in the Lord.,,65 After these words and
some other points that are connected with them, this same in-
tention of his brings him to this conclusion: "But these things,
brethren, I have in a figure transferred to myself, and to
Apollos, for your sakes; that in us you may learn, that one be
not puffed up against the other for another, above that which
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is written. For who distinguishes you? Or what do you have that

you have not received? And if you have received, why do you
glory, as if you had not received it?,,66
(10) In this most evident intention of the Apostle, whereby
he speaks against man's pride, so that man should not take
glory in man but in God, it is, in my view, completely absurd to
suppose that the Apostle has in mind the natural gifts of God,
whether of our whole and perfect nature, such as was given to
us in our original state, [968] or its vestiges, whatever they may
be, in our fallen nature. For how can it be by gifts such as these,
which are common to all men, that men are distinguished from
one another? Thus the Apostle first said, "For who distin-
guishes you?" and then he added, "Or what do you have that
62. 1 Cor 3.2-7. 63. 1 Cor 3.5-6.
64. 1 Cor 3.21. 65. 1 Cor 1.31.
66. 1 Cor 4.6-7.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 230 PREDESTINATION OF THE SAINTS

you have not received?" For a man swollen with pride in com-
parison to another might say, "My faith distinguishes me," or
"my justice," or whatever else. It is to forestall such ideas that
the good teacher asks, "But what do you have that you have not
received?" And from whom if not from him who distinguishes
you from another, to whom he did not give what he gave to
you? "But if you have received, why do you glory as if you had
not received it?" Now I ask, is the Apostle concerned here with
anything else than that "He who glories should glory in the
Lord"? But nothing is so contrary to this sentiment than for
anyone to glory in his own merits as if he and not the grace of
God were responsible for them-but a grace that distinguishes
the good from the wicked, not one which is common to the
good and the wicked. Therefore, let the grace by which we are
living and rational creatures and distinguished from beasts be
ascribed to nature. Let also be ascribed to nature that grace by
which among men themselves the beautiful are distinguished
from the ugly, or the intelligent from the stupid, and anything
else of that kind. But that person whose pride the Apostle was
trying to restrain was not puffing himself up in comparison to
the beasts, nor in comparison to another man because of any
gift of nature that might exist even in the worst of men. Rather,
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he was puffed up because he attributed some good thing which

pertained to the morally good life to himself and not to God,
when he merited to hear the rebuke, "For who distinguishes
you? Or what do you have that you have not received?" For
though the ability to possess faith belongs to our nature, is that
also true of the actual possession of faith? "For not all men have
faith,,,67 although all men have the possibility of having faith.
But the Apostle does not say, "What can you have, the possibil-
ity of having which, you did not receive?" But he says, "What
do you have that you have not received?" Accordingly, the pos-
sibility Qf having faith, like the possibility of having charity, be-
longs to the nature of man, but actually to have faith, as actually
to have charity, belongs to the grace of the faithful. Hence that
nature which is given to us and by which we have the possibility
67. 1 Thess 3.2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PREDESTINATION OF THE SAINTS 231

of having faith does not distinguish one man from another;

rather, faith itself distinguishes the believer from the unbe-
liever. Hence, when it is said, "For who distinguishes you? Or
what do you have that you have not received?" whoever has the
audacity to rep~y, "I have faith from myself, hence I did not
receive it," straightway contradicts this very evident truth-not
because it is not in the free choice of the human will either to
believe or not to believe, but because in the elect the will is pre-
pared by God. 68 Hence, also to that very faith, which is in the
will, the passage applies, "Who distinguishes you? Or what do
you have that you have not received?"
6.(11) "Many hear the word of truth, but some believe and
others speak against it. Therefore the former will to believe,
but the latter do not will." Who would not know this? Who
would deny it? But since in some persons the will is prepared
by God and in others it is not, we must indeed distinguish [969]
what comes from his mercy and what comes from his judg-
ment. "That which Israel sought," says the Apostle, "he has not
obtained, but the election has obtained it, and the rest have
been blinded. As it is written, 'God has given them the spirit of
insensibility: eyes that they should not see, and ears that they
should not hear, until this present day.' And David says, 'Let
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their table be made a snare, and a recompense, and a stumbling

block unto them. Let their eyes be darkened, that they may not
see; and bow down their back always.' ,,69 Behold mercy and
judgment: mercy upon the elect, who have obtained the justice
of God, but judgment upon the others who have been blinded.
And yet the former have believed, because they have willed,
while the latter have not believed, because they have not willed.
Hence, mercy and judgment were brought about in their own
wills. Clearly, this election is through grace, not at all through
merits. As the Apostle had earlier said, "Even so then at this
present time also, there is a remnant saved according to the
election of grace. And ifby grace, it is not now by works; other-
wise grace is no more grace.,,70 Therefore, it is by grace that the
68. Prov 8,35 (LXX).
69. Rom 11.7-10, citing Isa 6,9-10 and Ps 68.23.
70. Rom 11.5-6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 232 PREDESTINATION OF THE SAINTS

elect have obtained what they have obtained; there preceded

nothing which they might first give so that it might be given to
them in recompense. God saved them for nothing. As to those
others who were blinded, as it is clearly stated here, it was done
in retribution. "All the ways of the Lord are mercy and truth. ,,71
But "his ways" are "unsearchable.,,72 Hence, the mercy by
which he freely liberates and the truth by which he justly judges
are both unsearchable.
7.(12) But perhaps our opponents may say, "The Apostle
distinguishes faith from works; indeed, he says that grace is not
given because of works. However, he does not say that it might
not be given because of faith." Indeed this is so, but Jesus says
that faith itself is also the work of God, and he commands us to
do this work. For the Jews said to him," 'What shall we do, that
we may work the work of God?' Jesus answered and said to
them, 'This is the work of God, that you believe in him whom
he has sent.' ,,73 The Apostle thus distinguishes faith from
works, in the way in which, in the two kingdoms of the He-
brews,Judah is distinguished from Israel, though Judah itself
is [part of] Israel. But he says that man is justified "by faith ...
not by works,,,74 in this sense, that faith is first given, and from
it the other things may be obtained, which are properly called
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"works", by which one lives justly. For he himself also says, "For
by grace you are saved through faith, and that not of your-
selves, for it is the gift of God,,,75 that is to say, "And when I said
'through faith,' even that faith is not from you but is God's gift."
"Not of works," he says, "that no man may glory.,,76 It is often
said, "He deserved to believe, because even before he believed
he was a good man." This may be said of [970] Cornelius, whose
alms were accepted and whose prayers were heard before he
had faith in Christ. 77 Yet he neither gave alms nor prayed with-
out faith of some kind. For how did he call on him, in whom he
had not believed?78 For if he could have been saved without
faith in Christ, the Apostle Peter would not have been sent like

71. Ps 24.10. 72. Rom 11.33.

73· In 6.28- 29. 74. Gal 2.16.
75. Eph 2.8. 76. Eph 2.9.
77. Cf. Acts 10+ 78. Cf. Rom 10.14.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 233

an architect to build him up, although "Unless the Lord build

the house, they labor in vain that build it.,,79 And it is said to us,
"Faith is from us, the other things pertaining to the works of
justice are from the Lord," as if faith did not pertain to the
building of which I speak, as if the foundation of a building did
not belong to that building! But if this belongs to it first and
foremost, then he labors in vain who seeks to build up faith by
preaching, unless the Lord build it up from within by having
mercy. Hence, whatever good works Cornelius performed,
whether before he believed in Christ or when he believed or
after he had believed, should all be attributed to God, lest per-
chance anyone exalt himself.

The Words ofJesus in John 6

8.(13) This is why our only teacher and Lord, after he said
that which I quoted above, "This is the work of God, that you
believe in him whom he has sent,"SO adds a little later in the
same discourse, "But I said unto you, that you also have seen
me, and you believe not. All that the Father gives to me shall
come to me."Sl What does "shall come to me" mean, but "shall
believe in me"? But that this may happen is the gift of the Fa-
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ther. A little further on he says, "Murmur not among your-

selves. No man can come to me except the Father, who has sent
me, draw him; and I will raise him up on the last day. It is writ-
ten in the prophets, 'And they shall all be taught by God.' Ev-
eryone that has heard from the Father, and has learned, comes
to me."S2 What does "Everyone that has heard from the Father,
and has learned, comes to me," mean except that there is no
one who hears from the Father; and learns, and does not come
to me? For if everyone who has heard from the Father and has
learned comes, it follows that everyone who does not come has
not heard from the Father and learned, for if he had heard
and learned he would have come. Thus no one has heard and
learned and yet does not come, but, as the Truth says, "Every-

7g.Ps 126.1. 80. John 6.2g.

81. John 6.36-37. 82.John 6.43-45, citing Isa 54.13.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 234 PREDESTINATION OF THE SAINTS

one who has heard from the Father, and has learned, comes."
Far removed from the senses of the flesh is this school, in which
the Father is heard and teaches, that we may come to the Son.
The Son himself is also there, because he is the Word of the
Father, through which he teaches thus, and he does not do this
through the ear of the flesh but that of the heart. The Spirit of
the Father and the Son is also present there at the same time,
for it is not the case that he does not teach, or that he teaches
separately, for we have learned that the works of the Trinity
are inseparable. And he is indeed the Holy Spirit, of whom the
Apostle says, "But having the same Spirit of faith.,,83 But this
teaching is attributed especially to the Father because from him
is begotten the only-begotten, and from him proceeds the Holy
Spirit. But it would take too long to treat of this subject in
greater depth. Also, I think that my work, in fifteen books, On
the Trinity, which God is, has already reached yoU. 84 Far re-
moved, I say, from the senses of the flesh is this school, in which
God is heard and teaches. We see many come to the Son, be-
cause we see many believe in Christ, but we do not see when
and how they have heard this from the Father [971] and
learned. This grace is a very great secret-but who can doubt
that it is grace? Therefore, this grace, which out of the divine
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generosity is bestowed secretly in human hearts, is rejected by

no one, no matter how hard-hearted he may be. For it is given
so that hardness of the heart may first be taken away. There-
fore, when the Father is heard within and teaches, so that one
may come to the Son, he takes away the heart of stone and be-
stows a heart of flesh, as he promised by the word of the
prophet. 85 For it is thus that he makes them children of the
promise and vessels of mercy which he has prepared for
glory. 86
(14) Why, then, does not the Father teach all people, in order
that they might come to Christ, unless it is that all those whom
83.2 Cor 4.13.
84. The question of how certain actions can be ascribed particularly to one
person of the Trinity, although the Trinity always acts as one, is dealt with
especially in Book I and Book 2 of De Trin.
85. Cf. Ezek Il.lg. 86. Cf. Rom 9.23.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 PREDESTINATION OF THE SAINTS 235

he teaches, he teaches because of mercy, but those whom he

does not teach, because of judgment he does not teach?
"Therefore he has mercy on whom he will, and whom he will
he hardens."87 But when he has mercy, he endows with good
things; when he hardens, he repays what is deserved. Or if, as
some would prefer to distinguish them, these words are those
of him to whom the Apostle says, "You say therefore to me," so
that he may be regarded as having said, "Therefore he has
mercy on whom he will, and whom he will he hardens," as well
as the words which follow, namely, "Why does he then find
fault? For who resists his will?,,88 it does not matter, for does
the Apostle reply, "0 man, what you have said is false"? No-
rather he replies, "0 man, who are you that you reply against
God? Shall the thing formed say to him that formed it, 'Why
have you made me thus?' Or has not the potter power over the
clay, of the same lump"89 and what follows, which you know
well. Nevertheless in a certain sense the Father does teach all
to come to his Son. For not in vain is it written in the prophets:
"And they shall all be taught by God.,,90 Jesus cited this testi-
mony, then added, "Everyone who has heard from the Father
and has learned comes to me.,,91 Just as, therefore, we speak
correctly when we say of a teacher of literature who is the only
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one in a city, "This man teaches literature here to everyone,"

not because all learn, but because no one, among those who
learn literature there, learns from anyone other than him, so
we rightly say, "God teaches all to come to Christ," not because
all come, but because no one comes in any other way. But why
he does not teach all, the Apostle revealed, insofar as he judged
it was to be revealed, as follows: "[God], willing to show his
wrath, and to make his power known, endured with much pa-
tience, vessels of wrath, fitted for destruction, that he might
show the riches of his glory on the vessels of mercy, which he
has prepared unto glory.,,92 Hence it is that "The word of the
87. Romg.18. 88. Romg.lg.
8g. Rom g.20.
go. Isa 54.13, cited according to John 6.45.
g1. John 6.45. .
g2. Rom g.22-23. Augustine omits the first words of vs. 22, Quod si Deus
(,What if God'), thus changing the passage from a question into a statement.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 236 PREDESTINA TION OF THE SAINTS

cross, to them indeed that perish is foolishness, but to them that

are saved, it is the power of God.,,93 God teaches all these to
come to Christ, for "He wills all" these "to be saved, and to come
to the knowledge of the truth.'>94 For if God had willed to teach
even those to whom the word of the cross is foolishness, so that
they would come to Christ, undoubtedly they too would have
come. For when he says, "Everyone who has heard from the
Father, and has learned, comes to me,,,95 he neither deceives
nor is deceived. Perish the thought, then, that anyone does not
come who has heard from the Father and has learned.
(15) "Why," they say, "does he not teach everyone?" If we
reply that those whom he does not teach are not ~illing to learn,
we shall be given this answer: And what happens to that which
is said to him, "You will turn, 0 God, and bring us to life,,?96 Or
if [972] God does not make men willing who are not willing,
why does the Church, in accordance with the Lord's command-
ment, pray for her persecutors?97 For in this sense also the
blessed Cyprian98 wanted it to be understood when we say,
"Thy will be done on earth as it is in heaven,,,99 that is,just as for
those who have already believed and are in a sense "heaven," so
too for those who do not believe and for this reason are still
"earth." What then do we pray for those who do not will to
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believe, except that God shall work in them that they will?loO
Certainly, the Apostle spoke of the Jews when he said, "Breth-
ren, the good will of my heart indeed, and my prayer to God,
is for them unto salvation."lol What does he pray for those who

93. 1 Cor LIS.

94. 1 Tim 2.4. This verse, in Augustine's text, reads, Omnes vult salvos fieri, et
in agnitionem veritatis venire. Augustine precedes these words with Hos enim, thus
reducing "all" (omnes) to "all these" (hos omnes). Vg accurately renders the Greek
7TavTa, av!Jp6nrov" omnes homines ('all men'). For other attempts on Augustine's
part to weaken the sense of 1 Tim 2.4, see De eorr. et gr. 14.44 and 15.47. Au-
gustine's opponents in Provence took this text literally; see Prosper, Ep. 225.5-
6, and Hilary, Ep. 226.7.
95. John 6·45· 96. Ps S4·7·
97. Cf. Matt 5.44·
9S. Cyprian, De dominiea oratione IS (written A.D. 251-2). See De dono pers.
2.4 and note.
99. Matt 6.10. 100. Cf. Phil 2.13'
101. Rom 10.1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 237

do not believe, except that they may believe? For in no other

way do they obtain salvation. Therefore if the faith of those
who pray precedes the grace of God, then does the faith of
those for whom we pray that they might believe precede the
grace of God ? Not at all, since this is the very thing that is sought
for them, that to those who do not believe, that is, those who do
not have faith, faith itself be given. Therefore, when the gospel
is preached, some believe and some do not, but those who be-
lieve, when they hear the voice of the preacher from without,
hear from the Father and learn within, while those who do not
believe hear the external word, but inwardly do not hear nor
learn. That is to say, to the former it is given to believe, to the
latter it is not given. For "No one can come to me, except the
Father, who has sent me, draw him."lo2 This is stated more
clearly later. For after a little while, when he was speaking of
eating his flesh and drinking his blood, even some of his disci-
ples said, " 'This saying is hard, and who can hear it?' ButJesus,
knowing in himself that his disciples murmured at this, said to
them, 'Does this scandalize you?' ,,103 And a little later he said,
"The words I have spoken to you are spirit and life. But there
are some of you who believe not." And the Evangelist adds,
"For Jesus knew from the beginning who they were who would
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be believers, 104 and who he was that would betray him. And he
said, Therefore did I say unto you that no one can come to me,
unless it be given him by my Father.' ,,105 Hence, to be drawn
toward Christ by the Father, and to hear and learn from the
Father that one might come to Christ, is nothing other than to
receive from the Father the gift by which one believes in Christ.
For it was not to distinguish those who hear the gospel from
those who do not hear, but those who believe from those who
do not believe, that Christ said, "No one can come to me, unless
it be given to him by my Father.,,106
(16) Faith, then, both in its beginning and in its completion,
is a gift of God, and let it not be doubted by anyone who does

102. John 6.44. 103. John 6.61-62.

104. Augustine's text here reads, qui essent credentes (,who would be believ-
ers'). In Gk and Vg, this phrase is negative, 'who would not be believers.'
105. John 6.64-66. 106. John 6.66.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 238 PREDESTINATION OF THE SAINTS

not wish to contradict the most evident sacred writings that this
gift is given to some, but to others it is not given. Why this gift
is not given to all should not disturb the believer, who believes
that from one man, all have gone into condemnation, a con-
demnation undoubtedly most just, so much so that even if no
one were freed therefrom, there would be no just complaint
against God. It is evident from this that it is a great grace that
many are delivered and recognize, in those who are not deliv-
ered, that which they themselves deserved, so that "he who glo-
ries may glory" not in his own merits, which he observes as
equalled in those who are condemned, but "in the Lord."I07
As to why God delivers this person rather than that one, [973]
"How incomprehensible are his judgments, and how unsearch-
able his ways."I08 For it is better for us here to listen or to say,
"0 man, who are you that replies against God?"lo9 than to dare
to explain, as if we knew, what God has chosen to keep a se-
cret-God who in any event could not will anything unjust.

Augustine'S Response to Porphyry

9.(17) But that which you note 110 that I said in my small work
against Porphyry, III titled On the Time of the Christian Religion,
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I wrote in order to bypass the present more painstaking and

toilsome argument concerning grace, although its meaning,
which could be developed elsewhere or by others, was not en-
tirely omitted, even though in that treatise I had not wished to
explain it. For among other matters, I spoke there in answer to
the question proposed, "Why did Christ appear after so long a
time?":
Hence, since they do not raise this objection against Christ, that not all
follow his teaching (for they themselves are aware that this objection

107.1 Cor 1.31. 108. Rom 11.33.

109. Rom 9.20. 110. Hilary, Ep. 226.3.
I l l . This is Porphyry the Neoplatonic philosopher (c. 232-C. 303), disciple
and biographer of Plot in us and editor of his Enneads. In Retr. 2.57.1, Augustine
expresses doubts that this question actually is the work of the famous philoso-
pher Porphyry; however, modern scholars agree that it is from the latter's
work, Against the Christians (Kom'x XpLUTtowiiJlJ), which survives only in frag-
ments. See the article, "Porphyre," DTC 12.2561-74.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 239

could truly, but vainly, be raised against the wisdom of their philoso-
phers or the divinity of their gods), what will they reply, if for the sake
of brevity in discussing this question-leaving aside any consideration
of the depth of the wisdom and the knowledge of God, where perhaps
some other divine plan is hidden in even deeper secrecy, and without
prejudice to other possible causes that the wise can search out-we say
only this, that Christ wished to appear to men and wanted his doctrine
to be preached among them at a time when and a place where he knew
that there would be some who would believe in him? Christ foreknew
that in those times and places in which his gospel was not preached,
all would respond to the preaching of the gospel as, not indeed all,
but nevertheless many people responded in his bodily presence, who
would not believe in him even after he had raised the dead. Even now,
when the declarations of the prophets about him are so evidently ful-
filled, we see many such who are still unwilling to believe and who
would rather resist by human cleverness than to yield to divine author-
ity, so clear and evident, so sublime and sublimely proclaimed far and
wide, so long as the human mind is small and weak in approaching
divine truth. Is it any wonder, then, if Christ knew that in earlier ages
the world would be so full of unbelievers, that he would with good
reason not wish to appear or to be preached to those whom he fore-
knew would believe neither his words nor his miracles? Nor is it in-
credible that at that time all were such as we have seen with astonish-
ment that so many, from his coming on up to the present time, have
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been and continue to be. And yet from the beginning of the human
race, sometimes more obscurely, sometimes more openly, according
as it seemed to the divine judgment was more fitting to the times, he
did not cease to be prophesied, nor were there lacking those who be-
lieved in him, both from Adam to Moses, [974] and in the people of
Israel itself, which by some special mystery was a prophetic nation,
and in other nations before he came in the flesh. For considering that
the sacred books of the Hebrews mention some, as early as the time of
Abraham, who were neither of the offspring of his flesh, nor of the
people of Israel, nor of those who happened to be associated with the
people of Israel, yet who shared in this mystery [sacramentum], why
may we not believe that there were others elsewhere among other peo-
ples here and there, although we do not find any mention of them in
the same authorities? Thus the salvation offered by this religion, the
only true religion, through which true salvation is truly promised, was
never lacking to him who was worthy of it, and whoever lacked it was
unworthy of it. And from the beginning of the human race even to

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 240 PREDESTINATION OF THE SAINTS

the end, salvation is preached, to some for reward, to some for judg-
ment. And for this reason those to whom it was not announced at all
were foreknown not to be going to believe; and those to whom it was
announced nonetheless, although they would not believe, are given as
an example of [what would have happened had it been preached to]
the former; while those to whom it is announced and who will believe,
these are being prepared for the kingdom of heaven and the company
of the holy angels. 112

(18) Do you see that, without prejudging the hidden design

of God or other explanations, I wished to say as much concern-
ing Christ's foreknowledge as might seem sufficient to refute
the unbelief of the pagans who had put forward this question?
For what is more true than that Christ foreknew who would
believe in him, and when and in what places they would be-
lieve? But whether, when Christ was preached to them, they
would have faith from themselves or they would receive it as a
gift from God, that is, whether God only foreknew them or also
predestined them, I did not consider it necessary to inquire or
discuss at that time. Hence, that which I said, "that Christ
wished to appear to men and wanted his doctrine to be
preached among them at a time when and a place where he
knew there would be some who would believe in him," can also
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be stated this way, "that Christ wished to appear to men and

wanted his doctrine to be preached among them at a time when
and a place where he knew there would be some who had been
elected in him before the foundation of the world."ll3 But
since, if it had been expressed this way, it would have turned
the attention of the reader to those problems, which only now,
in order to correct the Pelagian heresy, we have been obliged
to submit to a more lengthy and laborious discussion, it seemed
best to me to say briefly what was sufficient for the question at
hand-setting aside, as I said, the depth of the wisdom and the
knowledge of God, and without prejudice to other explana-
tions, which I thought should be discussed not then but at some
other, more appropriate time.
112. Ep. 102.2.14-15 (written c. 409). In preparing this translation, we have
made some use of the translation by Sister Wilfrid Parsons, FOTC 18, 157-59.
113. Cf. Eph 1.4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 241

10.(19) Similarly, when 1 said, "The salvation offered by this

religion was never lacking to him who was worthy of it, and
whoever lacked it was unworthy of it," if it is discussed and is
asked how anyone can be worthy, there is no lack of those who
will say, by the human will. But we say, by grace or divine pre-
destination. 114 And between grace and predestination the only
difference is this, that predestination is the preparation for
grace, while grace is the gift itself. Thus, when the Apostle says,
"Not of works, that no man may glory. For we are his [975]
workmanship, created in Christ Jesus in good works," he
speaks of grace, but when he says what follows, "which God
has prepared that we should walk in them," 115 he speaks of
predestination. This cannot exist without foreknowledge,
though there can be foreknowledge without predestination. By
predestination God indeed foreknew that which he himself was
going to do, whence it was said, "He has made that which shall
be."116 Furthermore, he can foreknow even those things which
he himself does not do, such as whatever sins there may be. 117
For, even though there are certain things that are sins and at
the same time punishment for sins, so that it is written, "God
delivered them up to a reprobate mind, to do those things
which are not fitting," I 18 this is not the sin of God, but the judg-
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ment of God. Wherefore, the predestination of God, which has

the good for its object, is, as 1 have said, the preparation of
grace, and grace in turn is the effect of that predestination.
Hence, when God promised Abraham that the faith of nations
was in his seed, saying, "I have established you as a father of
many nations," 119 on which basis the Apostle says, "Therefore
is it of faith that according to grace the promise might be firm
to all the seed,,,120 such a promise was based, not upon the
power of our will, but upon his predestination. For he prom-
ised what he himself would do, not what men would do. For

114. Augustine gives a similar explanation of this passage in Retr. 2.57.2.

115. Eph 2.9-10. 116. Isa 45.11 (LXX).
117. On Augustine's treatment of divine foreknowledge, see Kondoleon, as
well as the literature cited in that article.
118. Rom 1.28. 119. Cen 17.5.
120. Rom 4.16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 242 PREDESTINATION OF THE SAINTS

even though men do good works which pertain to the honoring

of God, it is he who brings it about that they do what he has
ordered; it is not they who bring it about that he does what he
has promised. Otherwise, the accomplishment of God's prom-
ises would not be in the power of God, but in that of men, and
what was promised by tile Lord, would be rendered to Abra-
ham by men themselves. This was not what Abraham believed,
but rather "He believed, giving glory to God, that whatsoever
he has promised, he is able also to perform.,,121 He does not say,
"to foretell;" he does not say, "to foreknow;" because God can
foretell and foreknow also what others do, but he says, "He
is able also to perform." And thus the deeds are not those of
another, but his own.
(20) Or perhaps God promised to Abraham the good works
of the nations in his seed, so that he promised that which he
himself would do, yet did not promise the faith of the nations,
which men accomplish for themselves, but rather foreknew
that men would accomplish it, so that he could promise what
he himself does?122 The Apostle certainly does not speak in this
way, for what he very clearly says is that God promised to Abra-
ham children who would follow in the footsteps of his faith. 123
But if God promised the works, and not the faith, of the na-
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tions, still, since works are not good unless they are from faith
(for "The just shall live by faith,,124 and "All that is not of faith
is sin,,125 and "Without faith it is impossible to please,,126), we
must nonetheless conclude that the fulfillment of what God has
promised is in the power of men. For [in this case] unless man
did that which without the gift of God belongs to man, God will
not bring about that which he gives; that is, unless man first
possesses faith from himself, God does not fulfill what he has
promised, that works of justice are given by God. And this
would mean that God's ability to fulfill his promises is not in

121. Rom 4.20-21.

122. See especially Hilary, Ep. 226.2, for the idea that the human will has
the power to turn to God in faith but must rely on God's grace to do any good
works.
123.Rom4.12. 124. Hab2·4·
125. Rom 14.23. 126. Heb 11.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 243

God's power, [976] but in man's. But if truth and piety prevent
us from believing this, let us believe with Abraham that what
God has promised he is also able to perform. But he promised
children to Abraham, which people cannot be if they do not
have faith; therefore, he himself gives faith also.
11.(21) Truly, when the Apostle says, "Therefore is it of faith
that according to grace the promise might be firm to all the
seed,,,127 I am amazed that men would rather trust in their own
weakness than in the strength of God's promise. "But I am un-
certain," someone might say, "of God's will toward me." What
then? Are you certain of your own will toward yourself, and do
you not fear, "Wherefore, he that thinks himself to stand, let
him take heed lest he fall"?128 Therefore, since both wills are
uncertain, why does not man commit his faith, hope, and love
to the stronger rather than to the weaker?
(22) "But," they say, "when it is said, 'If you believe, you will
be saved,,129 one of these is required and the other is offered.
What is required is in the power of man; what is offered is in
the power of God."130 Why are not both in God's power, that
which he commands and that which he offers? For we pray that
he give what he commands. Those who believe ask that their
faith be increased, and for those who do not believe they ask
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that faith be given to them. Thus faith is a gift of God, both in

its increase and in its beginnings. So, "If you believe, you will
be saved," is said, rather, in the same sense as it is said, "If by
the Spirit you mortify the deeds of the flesh, you shalllive.,,131
For here also, of these two things, one is required and the other
is offered. "Ifby the Spirit," the Apostle says, "you mortify the
deeds of the flesh, you shalllive"-thus, that by the Spirit we
mortify the deeds of the flesh is required, but that we may live
is offered. Shall we therefore agree to say that the mortification
of the flesh is not a gift of God, and not to confess it to be a gift
of God, since we hear that it is required of us, with life offered
as a reward to us if we have done it? May this be far from agree-
able to the partakers and defenders of grace! For this is the
127. Rom4· 16. 128.1 Cor 10.12.
129. Rom 10.9. 130. Cf. Hilary, Ep. 226.2.
131. Rom 8.13·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 244 PREDESTINATION OF THE SAINTS

condemnable error of the Pelagians, whose mouths the Apostle

right away shuts by adding, "For whosoever are led by the Spirit
of God, they are the sons of God,,,132 so that we would not be-
lieve that we mortify the deeds of the flesh by our own spirit,
rather than by God's. Furthermore, it was this Spirit of God of
whom he was speaking, where he says, "But all these things,
one and the same Spirit works, dividing to everyone according
as he will." 133 And, as you know, among all these things, he also
named faith. Therefore, just as the mortification of the deeds
of the flesh, even though it is a gift of God, is nonetheless re-
quired of us, with life offered as a reward, so also faith is a gift
of God, although when it is said, "If you believe, you will be
saved," it also is required of us, with salvation offered as a re-
ward. For these things are both commanded of us and shown
to be gifts of God, so that we may understand not only that we
do them, but that God brings it about that we do them, as he
says very dearly through the prophet Ezekiel. For what could
be dearer than when he says, "I will cause you to do,,?134 Read
with care this passage from Scripture, [977] and you will see
that God promises that he will cause them to do those things
which he commands to be done. Nor indeed does he here over-
look the merits, but rather the evil deeds, of those to whom he
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shows that he will return good things for evil, by the very fact
that he causes them to have good works from that point on,
when he causes them to carry out the divine commands.

The Predestination of Infants

12.(23) But this entire argument, by which we have defended
"the grace of God by Jesus Christ our Lord,,135 as being truly
grace, that is, have contended that it is not given according to
our merits, although it is most evidently asserted in the testi-
mony of the divine Scriptures, still creates some difficulty
among those who believe that they are completely restrained
from all zeal for piety, unless they can attribute something to

132. Rom 8.14. 133. 1 Cor 12.11.

134. Ezek 36.27. 135· Rom 7.25.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 245

themselves, which they first give so that they may in turn be

compensated. This difficulty has some relevance to the case of
adults, who already exercise the choice of the will. But when
we come to the case of little children, and to that of the very
mediator between God and Man, the man Christ Jesus, 136 it is
impossible to assert the existence of human merits that precede
the grace of God. For surely it is not in virtue of any prior merits
that some children are distinguished from the rest, so that they
belong to the liberator of men, nor was Christ, being himself
also a man, made the liberator of men by virtue of any preced-
ing human merits.
(24) For who can understand what they say, that children
leave this life still in infancy but baptized, by reason of their
future merits, while others are said to die in the same stage of
life unbaptized, because their future deserts are foreknown,
but as evil, so that God rewards or condemns, not their good or
evil life, but no life at all?137 The Apostle indeed set a limit,
which, to put it mildly, man's rash suspicions should not trans-
gress. For he says, "We will all stand before the judgment seat
of Christ, that everyone may receive according to what he has
done through the body, whether it be good or evil."138 "Has
done," he said, and he did not add, "or would have done." But
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how it ever occurred to such men to think that the future merits
of infants, which are not really future, should be punished or
honored, I do not know. But why is it said that man is to be
judged according to his bodily activities, when many things are
done by the soul alone, not through the body, nor through any
member of the body? Frequently these are so serious that such
thoughts deserve the most just punishment, such as, to say
nothing of other instances, when "The fool has said in his heart,
There is no God."139 Hence, what does it mean to say, "That
everyone may receive, according to what he has done through

136. Cf. I Tim 2.5. 137. Prosper, Ep. 225.5.

138. 2 Cor 5.10. Augustine's text here differs significantly from V g, which
reads, "For we must all be manifested before the judgment seat of Christ, that
everyone may receive the proper things of the body, according as he has done,
whether it be good or evil."
139. Ps 13·1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 246 PREDESTINATION OF THE SAINTS

the body," if not, "according to what he has done in that time

while in the body," so that we may understand "through the
body" as "throughout the time of the body"? For after the body
no one will be in the body, except at the final resurrection, and
then not to obtain any merits, but to receive a reward for good
merits, or to suffer punishment for evil deserts. But in the in-
termediate time between the [978] laying down and the taking
up again of the body, souls, according to what they have done
throughout the time of the body, live either in torment or in
rest. To this time of the body belongs also that which the Pelagi-
ans deny, but which the Church of Christ confesses, namely,
original sin. Whether this sin is absolved by the grace of God,
or by his judgment not absolved, then, when infants die, they
either pass by the merit of regeneration from evil things to
good, or by the merit of their origin from evil things to evil.
This the Catholic faith knows, and on this point even some her-
etics agree, without any objection. And, though I marvel and
wonder, I cannot understand how men, whose intelligence
your letters indicate is by no means contemptible, could think
that anyone might be judged not according to the merits which
he had during the time when he was in the body, but rather
according to the merits which he would have had ifhe had lived
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longer in the body; and I would not dare to believe that there
were such men, if I could dare not to believe you. Nevertheless,
I hope that God will help them, so that when they are admon-
ished, they will immediately perceive that if those sins which
they say would have occurred can, in those who have not been
baptized, rightly be punished by God's judgment, they can also,
in those who have been baptized, be remitted by God's grace.
For anyone who says that future sins can only be punished by
the judgment of God but cannot be forgiven by the mercy of
God should consider how great a wrong he is doing to God and
his grace-as if a future sin could be foreknown, but could not
be forgiven. And if this is absurd, it is all the more reason to
believe that, by means of the waters which wash away sins, God
would help, when they die early in life, those who would have
been sinners if they had lived a longer time.
13.(25) Perhaps our brothers will say that sins are remitted

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 247

to those who repent, and therefore if those who die in their

infancy are not baptized, it is because it has been foreknown
that, if they lived, they would not do penance, while God fore-
knows that those who are baptized and depart from the body
while still little ones would have done penance had they lived.
Let our brothers note that, if this is so, it is no longer original
sin that God punishes in the infants who die without baptism,
but rather the sins which each one would have committed had
he lived. Similarly for the baptized infants, it is not original sin
that is washed away, but the sins which they would have com-
mitted had they lived. For they could not have sinned except
at a more mature age, but God foreknew that some would do
penance, and others would not do penance; therefore, some
left this life baptized, and others without baptism. If the Pelagi-
ans dared to maintain this, they would no longer have to exert
themselves to seek, in view of their denial of original sin, on
behalf of unbaptized infants some place outside the kingdom
of God where they enjoy I know not what kind of happiness
of their own-especially when they are convinced that infants
cannot possess eternal life, because they have not eaten of the
flesh nor drunk of the blood of Christ, 140 and because for those
who have not sinned at all, baptism, which is given for the re-
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mission of sins, would be a contradiction. 141 For then they could

say straightforwardly that there is no original sin, but that it is
in virtue of their future merits, had they lived, that those who

140. Cf. John 6.54.

141. On the opinion that unbaptized infants go to some place which is nei-
ther damnation nor the Kingdom of God, see C. duas epp. Pel. 1.22.40. Julian
of Eclanum asserts this position explicitly (C. lui. op. imp! 1.50). Pelagius him-
self was more cautious: "As for infants who die unbaptized, I know indeed
whither they do not go [sc., the kingdom of heaven), yet whither they go, I
know not" (De pecc. or. 21.23, translation NPNF 5. 244). The opinion that un-
baptized infants go to some "middle" place of beatitude within the kingdom of
heaven was condemned at the Council of Carthage in 418 (CCSL 149.70), but
something not far from it or from Julian's position became standard in Medi-
eval Latin theology as the doctrineoflimbo (see, for instance, Thomas Aquinas,
ST [Suppl.) 3.69.4-6). The opinion attributed to Caelestius, that infants who
die unbaptized have eternal life, was condemned by Pelagius at the Synod of
Diospolis (De gest. Pel. 11.23-24). Pope Innocent quotes John 6.54 in support
of the condemnation of this proposition, in his reply to the Synod of Milevis of
416 (among the letters of Augustine, Ep. 182.5).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 248 PREDESTINATION OF THE SAINTS

are separated from the body as infants either are or are not
baptized, and that it is in virtue of their future merits [979]
that they either receive or do not receive the body and blood of
Christ, without which they could in no way possess life. And
thus they are baptized for a true remission of sins, although
they derived no sin from Adam, since the sins are forgiven
them for which God foreknew that they would do penance.
Thus with the greatest of ease the Pelagians could plead and
win their case, in which they deny that there is original sin, and
contend that the grace of God is given only according to our
merits. But because the future merits of men, which are not
really future, are unquestionably not merits at all, and this is
very easy to see, not even the Pelagians were able to say this, and
so all the more ought these people not to say it. For it cannot be
said how upset it makes me that what the Pelagians have seen
to be most false and absurd, these people, who with us, on the
basis of Catholic authority, condemn the error of these here-
tics, have not seen.
14.(26) Cyprian wrote a book, On Mortality, 142 known and es-
teemed by many if not all of those who love the literature of the
Church. In this book he teaches that death is not only not to
the disadvantage of believers, but is even found to be to their
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advantage, for it removes a man from the risk of sinning and

establishes him in the security of sinning no more. But what
advantage is it if even future sins, which have not been commit-
ted, are punished? But Cyprian argues at great length and with
great cogency that the risks of sinning are not lacking in this
life and that they do not continue after it. And there he also
cites this testimony from the Book of Wisdom: "He was taken
away, lest wickedness should alter his understanding.,,143 I also
have cited this passage,144 but you said that these brothers of
ours had rejected it because it had not been brought forward

142. De mortalitate, written after a plague at Carthage, A.D. 252, which fol-
lowed shortly upon the Decian persecution.
143. Wis 4.11.
144. Among the places where Augustine cites this passage in his anti-Pela-
gian writings are Ep. 217.15 (to Vitalis), De grato et lib. arb. 23.45, and De corr. et
gr. 8.19·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 249
from a canonical book, 145 as if, even apart from the question of
the attestation of this book, the truth itself which I maintained
was taught from it were not clear. For what Christian would
dare to deny that a just man, taken prematurely by death, shall
find rest?146 Whoever may have said this, what man of sound
faith will think it should be resisted? Furthermore, if he should
say that the just man who has deviated from the just life in
which he has long lived, and has died in impiety, in which he
has lived, I do not say for a year but only for a day, will suffer
the punishment owed to the wicked, and that his past justice
will avail him nothing, 147 who among the faithful will contradict
this evident truth? Further, if we are asked whether, ifhe died
at that time when he was just, he would have found punishment
or repose, shall we hesitate to reply that he will find repose?
Undoubtedly this is the complete reason why it was declared,
no matter who may have said it, "He was taken away, lest wick-
edness should alter his understanding." This was said in view
of the perils of this life, and not in view of the foreknowledge
of God, who foreknew what would be, not what would not be-
foreknew, that is, that he would bestow on him an untimely
death, so that he might be withdrawn from the uncertainty of
temptations, not that he would sin, for he was not going to re-
Copyright © 1992. Catholic University of America Press. All rights reserved.

main in temptation. For concerning this life we read in the

Book of Job, "Is not the life of man upon earth a tempta-
tion?,,148 Now why it should be given to some to be taken away

145. Hilary, Ep. 226-4- The canonicity of Wisdom, as that of other works not
included in the Palestinian Hebrew canon (fully determined in the late first or
early second centuries A.D.) but included in the LXX, was debated among the
Fathers (NJBC, 1037-1043). Clement of Rome, Irenaeus, and Tertullian cite
or allude to it, Clement of Alexandria refers to it as Scripture, Origen normally
quotes it as Scripture while noting that the book "is not held by all to have
authority" (De prine. 4-4-6), but Jerome excludes it from the canon (see David
Winston, The Wisdom of Solomon, vol. 43 of The Anchor Bible [Garden City: Dou-
bleday, 1979]66-70). It was accepted as canonical by councils at Hippo in 393
and Carthage in 397 (CCSL 149.43) and Carthage in 419 (CCSL 149. 108) (see
Albert C. Sundberg, J r., "The 'Old Testament': A Christian Canon," Catholic
Biblical Quarterly 30 [1968] 143-55)' An oddity of the history of the canon is
that the Muratorian Fragment (from Rome, late second century) lists Wisdom
among the canonical books of the New Testament.
146. Cf. Wis 4.7. 147. Cf. Ezek 18.24·
148.Job 7·1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 250 PREDESTINATION OF THE SAINTS

from the perils of this life while they are just, [g80] while other
just people are kept in the same perils for a more extended life,
until they fall from justice-"Who has known the mind of the
Lord?,,149 And yet from this it can be understood that even the
just who maintain pious and virtuous ways oflife up to the ma-
turity of old age and the last day of this life should glory not in
their merits but in the Lord. 150 For he who took the just man
away through brevity of life, "lest wickedness should alter his
understanding," is he who protects the just man, no matter how
long his life may be, so that wickedness may not alter his under-
standing. But why God should have kept the just man here to
fall, when he might have taken him before his fall-his judg-
ments are perfectly just, but inscrutable.
(27) Since these things are so, one should not repudiate the
statement of the Book of Wisdom, a book which has merited to
be read over a long period of time from the platform of the
lectors 151 of the Church of Christ, and to be heard by all Chris-
tians, from the bishops down to the lowliest faithful laity , peni-
tents, and catechumens, with the resped that is owed to the
divine authority. For certainly if I were to appeal to the com-
mentators on the divine Scriptures who came before us to es-
tablish a defense of this judgment, which we are now compelled
Copyright © 1992. Catholic University of America Press. All rights reserved.

more fully and assiduously than previously to defend against

the new error of the Pelagians-the judgment, that is, that the
grace of God is not given according to our merits but rather is
given freely to whom it is given (for it does not depend upon
him who wills, nor upon him who runs, but upon God who
shows mercyI52), but by his just judgment it is not given to those
to whom it is not given (for there is no injustice with God 153)_

149. Rom 11.34. 150. Cf. I Cor 1.3 I.

151. "The African (or Roman) plan uses the arrangement of the civil basilica
without adapting it. In the African plan the presiding platform is divided into
a place for presiding ministers and a place for the proclamation of the word.
The presider and his assistants take seats in the apse which had been designated
for the civil magistrate. The two legal stands on either side of the apse where
the lawyers presented their cases became the lectern as well as the place for the
music schola. The altar (often portable as Augustine indicates) was located in
the center of the nave" (James Notebaart, "Lectern," NDT).
152. Rom 9.16. 153. Rom 9.14.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 251

if I were to put forward a defense of this judgment from the

words of the Catholic commentators on the holy Scriptures
who came before us, the brothers for whom I write this work
would certainly acquiesce, for you have indicated this in your
letters. 154 But what need is there for us to scrutinize the writings
of these authors, who, since the Pelagian heresy had not yet
arisen, had no need to become involved with this question,
which is so difficult to resolve? Doubtless they would have
treated it had they been compelled to respond to such people.
Thus it happened that briefly and in passing in some places in
their writings they touch on what they thought of God's grace,
but they dwell at length on those topics about which they were
disputing against the enemies of the Church and on exhorta-
tions to those virtues by which we serve the living and true God
in order to attain eternal life and true happiness. But what the
grace of God meant to them is clearly and simply revealed in
the frequency of their prayers, for they would not have prayed
to God that the things he commands be done, unless it were
given by him that they be done.
(28) But those who wish to be instructed by the opinions of
commentators should prefer this Book of Wisdom, where we
read, "He was taken away, lest wickedness should alter his un-
Copyright © 1992. Catholic University of America Press. All rights reserved.

derstanding,,,155 over all commentators. For even those emi-

nent commentators who lived near the time of the apostles, if
they cited it, preferred it to themselves, because they believed
that they were making use of nothing else than divine testi-
mony. In any case, it is clear that the most blessed Cyprian, in
order to show the value of an earlier death, declared that those
who come to the end of this life, in which sin is possible, are
removed from the dangers of sin. In the same treatise he de-
clares among other things, [981] "Why, when you are about
to be with Christ and assured of the promise of the Lord, not
embrace the fact that you are called to Christ and rejoice that
you are escaping the devil?"156 Elsewhere he says, "Children
escape the danger of their unsteady youth." 157 And in another

154. Hilary, Ep. 226.9. 155. Wis 4.11.

156. Cyprian, De mortalitate 3. IS 7· De mortalitate IS·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 252 PREDESTINATION OF THE SAINTS

place he says, "Why do we not hasten and run, that we may

see our fatherland, that we may greet our ancestors? A great
number of those who are dear to us await us there, parents,
brothers, sons; a dense and vast crowd yearns for us; already
secure in their own safety, they are still much concerned about
our salvation.,,158 By these and similar statements, that teacher
witnesses quite openly, in the clearest light of the Catholic faith,
that up to the laying down of this body the risks of sin and temp-
tations are to be feared, but afterwards no one will suffer any
such things. And even if he had not so testified, when would
any Christian have had any doubt about this? How then would
it not have been to the advantage of a man who, fallen, ends
this life wretchedly in his fall from grace, and then passes into
the punishments owed to such persons, how, I ask, would it
not have been to his highest and greatest advantage if he were
snatched away by death from this place of temptation, before
he fell?
(29) And therefore, if we want to avoid reckless contention,
this whole question concerning the man who "was taken away,
lest wickedness should alter his understanding"159 is closed.
And therefore the Book of Wisdom, which has deserved to be
read in the Church of Christ for so many years, and in which
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this text is also read, ought to suffer no abuse because it resists

those who go astray on behalf of men's merits and thus oppose
the most evident grace of God. This divine grace appears above
all in the case of infants, in whom, since some of them reach the
end of this life baptized and others unbaptized, the mercy and
the judgment of God are sufficiently revealed to us-a mercy
that is wholly gratuitous, a judgment that is due. For if men
were judged according to the merits of the life which they did
not have, because they were prevented by death, but would
have had if they had lived, there would be no advantage for
him who "was taken away, lest wickedness should alter his un-
derstanding," and there would have been no advantage to
those who died after falling from grace, if instead they had died
before their fall-things which no Christian will dare to say.
158. De mortalitate 26.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 253

Hence, our brothers who, with us, on behalf of the Catholic

faith, attack the pernicious error of the Pelagians, should not
agree with this opinion of the Pelagians, that the grace of God
is given according to our merits, to the point of seeking to inval-
idate-something which the Pelagians themselves could not
dare to do-a proposition which is clearly true and Christian
from antiquity, "He was taken away, lest wickedness should al-
ter his understanding," and to set up instead something which
we ought to think no one would, I do not say believe, but even
dream of, that anyone among the dead is to be judged ac-
cording to those things which he would have done had he lived
for a longer time. Hence, let what we say, that the grace of God
is not given according to our merits, be clearly seen to be irre-
futable, from the fact that talented men who contradict this
truth are led into saying these things, which must be banished
from the ears and thoughts of everyone.

The Predestination of the Man Jesus

15.(30) There is another most illuminating example of pre-
destination and grace, and that is the savior himself, "the medi-
ator of God and men, the man Christjesus.,,16o By what prior
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merits of his, whether of works or of faith, did the human na-

ture which is in him attain this status? Let there be an answer
to my question: Whence has this man [982] merited to be the
only-begotten Son of God, assumed by the Word co-eternal
with the Father into the unity of one person?161 What good of
his, of any kind whatever, preceded this union? What did he
do beforehand, what did he believe, what did he ask, in order
to arrive at this ineffable excellence? Was it not by the action of
the Word assuming him that this man himself, from the time
when he began to be, began to be the only Son of God? Did not
that woman, full of grace, conceive the only Son of God? Was
not the only Son of God born of the Holy Spirit and the Virgin
Mary, not by the concupiscence of the flesh but by a unique gift
160. 1 Tim 2.5.
161. !lie homo, ut a Verbo Patri coaeterno in unitatem personae assumptus, Filius
Dei unigenitus esset, unde hoc meruit?

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 254 PREDESTINATION OF THE SAINTS

of God? And was it to be feared that this man as he grew older

might sin through free will? Or for that reason was his will not
free, instead of being so much the more free, as he was the
more unable to be a slave to sin? Certainly, all these uniquely
admirable gifts, and whatever other gifts may most truly be said
to be proper to him, human nature-that is, our nature-re-
ceived uniquely in him, without any prior merits of its own.
Suppose a man, if he dares, challenges God at this point and
asks, "Why not I also?" And if he has heard in answer, "0
man, who are you that you reply against God?" 162 suppose he
does not restrain himself, but becomes more impudent, and
says, "What is the meaning of what I hear, 'Who are you, 0
man?' Since I am that which I hear you to say, that is, a man,
and he of whom I speak is also a man, why should not I also be
what he is? But it is by grace that he is such and so great: why
this diversity of grace, when the nature is common? Surely,
'There is no respect of persons with God.' ,,163 Would anyone,
I do not just say any Christian, but any madman, say these
things?
(31) Therefore, in him who is our head, let there appear for
us the very fountain of grace, whence he pours himself out
through all his members according to the measure of each one.
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For the grace that makes any man a Christian from the time he
begins to believe is the same grace by which one man from his
beginning became Christ. That Spirit by which the Christian is
reborn is the same Spirit by which Christ is born. It is the same
Spirit that brings about in us the remission of sins as brought
about in Christ that he had no sin. 164 These things God beyond
all doubt foreknew that he would accomplish. This then is that
predestination of the saints, which appeared most clearly in the
saint of saints. Who can deny this predestination, who rightly
understands the words of the truth? For we learn that the very
Lord of glory was predestined, inasmuch as he was a man who
was made the Son of God. This is what the teacher of the gen-
tiles proclaims in the beginning of his Epistles: "Paul, a servant
162. Rom 9.20. 163. Col 3.25.
164. Augustine returns to this point below, at De dono pers. 24.67. See also
Enchiridion 11.36 and C. lui. op. imp! 1.138.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 255

of Jesus Christ, called to be an apostle, separated unto the gos-

pel of God, which he had promised before, by his prophets, in
the holy Scriptures, concerning his Son, who was made to him
of the seed of David, according to the flesh, who was predes-
tined the Son of God in power, according to the Spirit of sancti-
fication, by the resurrection from the dead." 165 Therefore, J e-
sus was predestined, so that he who was to be the Son of David
according to the flesh should nonetheless be in power the Son
of God, according to the Spirit of sanctification, for he was born
of the Holy Spirit and the Virgin Mary. This is that unique act,
performed in an ineffable manner, the assumption of a man
by the Word of God, so that he might be truly and properly be
called at once the Son of God and the Son of Man-the Son of
Man because of the man who was assumed, the Son of God
[983] because of the only-begotten God who assumed him-
lest not a Trinity but a Quaternity be believed in. Such an uplift-
ing of human nature was predestined, an elevation so great, so
lofty, and so sublime that our nature could not be raised higher,
just as for us the divinity could not humble itself more pro-
foundly than by taking on a man's nature with the infirmity of
the flesh, even to death on a cross. 166 Therefore,just as that one
man was predestined to be our head, so we, being many, are
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predestined to be his members. Here let human merits, which

have perished through Adam, be silent, and let reign that grace
of God which reigns through Jesus Christ our Lord, the only
Son of God, and the one Lord! Anyone who can discover in our
head the merits which have preceded his unique generation,
let him seek in us his members those merits which preceded
our multiple regeneration. For that generation was not given
to Christ as a recompense, but rather given, so that he should
be born of the Spirit and the Virgin, apart from all the bonds of
sin. And likewise our being born again by water and the Spirit is
not a recompense for any merit but is freely given. And if faith
has led us to the bath of regeneration, we ought not for that
reason to think that we have first given something, so that our
saving regeneration might be given us in return. For he has
166. Cf. Phil 2.8.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 256 PREDESTINATION OF THE SAINTS

made us believe in Christ who made for us the Christ in whom

we believe. He made in men the beginning and the completion
oftheir faith inJesus, who made the man Jesus "the author and
finisher of faith," 167 for this is what he is called, as you know, in
the Epistle to the Hebrews.

The Twofold Call

16.(32) For God calls his many predestined children to make
them members of his predestined only Son, and not with that
call by which those who did not wish to come to the wedding
were called,168 for with that call the Jews also were called, to
whom Christ crucified is a scandal, and the gentiles were called,
for whom Christ crucified is foolishness. 169 Rather, he calls the
predestined by that call which the Apostle distinguished when
he declared that he preached Christ, the Wisdom and the
Power of God, to those who were called, Jews as well as Greeks.
For he speaks thus: "But unto those who are called,"170 to show
that those others were not called, for he knows that there is a
special and certain call reserved for those who are called ac-
cording to God's purpose, "whom he foreknew and predes-
tined to be conformable to the image of his Son.,,171 This is the
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calling which he means when he says, "Not of works, but of him

who calls, was it said to her, 'The elder shall serve the youn-
ger.' ,,172 Did the Apostle say, "Not of works but of him who
believes"? No, for he took this entirely away from man, so that
he might give it all to God. Hence he said, "But of him who
calls," not by any kind of call but by that call whereby one be-
comes a believer.
(33) This is also what the Apostle had in mind when he said,
"For the gifts and the calling of God are without repen-
tance."173 Consider briefly also what subject he is treating here.
For when he had said, "For I would not have you ignorant,
167. Heb 12.2. 168. Cf. Luke 14.16-20.
169. 1 Cor 1.23. 170. 1 Cor 1. 24.
171. Rom 8.28-29.
172. Rom 9.12, citing Gen 25.23 (spoken by God to Rebecca).
173. Rom 11.29·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 257

brothers, of this mystery (lest you should be wise in your own

conceits), that blindness in part has happened in Israel, [984]
until the fullness of the gentiles should come in. And so all Is-
rael should be saved, as it is written, 'There shall come out of
Sion he that shall deliver, and turn away ungodliness fromJa-
cob. And this is to them my covenant,' when I shall take away
their sins,'d74 he immediately added something that must be
carefully understood: "As concerning the gospel, indeed, they
are enemies for your sake: but as touching the election, they
are beloved for the sake of the fathers.,,175 What is meant by,
"As concerning the gospel, indeed, they are enemies for your
sake," except that their enmity, which led them to put Christ to
death, has, as we see, indubitably served the purpose of the
gospel? And the Apostle shows that this came about by God's
design, who knows how to use even evil things for good; not
that the vessels of wrath might be of benefit to him, but rather
that by his own good use of them they might be of benefit to
the vessels of mercy. For what could be said more clearly than
these words: "As concerning the gospel, indeed, they are ene-
mies for your sake"? Hence, it is in the power of the wicked to
sin; but that, by sinning, they accomplish this or that in their
malice is not in their power, but in the power of God, who di-
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vides the darkness [from the lightf76 and orders it. Hence, even
what men do that is contrary to the will of God, is not accom-
plished unless it be God's will. We read in the Acts of the Apos-
tles that when the Apostles had been sent away by the Jews and
had come to their own people and made known to them all that
the priests and the elders had related to them, they all raised
their voices in unison to the Lord and said, "Lord, you are he
who made heaven and earth, the sea, and all things that are in
them. Who, by the mouth of our father David, your holy ser-
vant, has said, 'Why did the gentiles rage, and the people medi-
tate vain things? The kings of the earth stood up, and the
princes assembled together against the Lord and against his
Christ.' For in truth there assembled together in this city

174. Rom 11.25-27, citing Isa 59.20-21.

175. Rom 11.28. 176. Cf. Cen 1.4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 258 PREDESTINATION OF THE SAINTS

against your holy servant Jesus whom you anointed, Herod

and Pilate and the people of Israel, to do what your hand and
your counsel predestined to be done.,,177 Behold what is said:
"As concerning the gospel, indeed, they are enemies for your
sake." For the hand and counsel of God predestined that such
things be done by the enemy Jews as were necessary for the
gospel for our sake. But what is the meaning of what follows:
"As touching the election, they are beloved for the sake of the
fathers"? Are those enemies who died in their enmity, and
those from among the Jews who still die as adversaries of
Christ, are they elected and beloved? Not at all, and what per-
son, however stupid, would say this? But both of these terms,
though contrary to one another, that is, "enemies" and "be-
loved", apply, not indeed to the same individuals, but nonethe-
less to the same Jewish people and to the same posterity of Is-
rael according to the flesh, insofar as some of them belong to
the laming and others to the blessing of Israel itself. 178 The
Apostle explained this point more clearly earlier, when he said,
"That which Israel sought, he has not obtained, but the election
has obtained it, and the rest have been blinded."179 Yet in both
instances it was the same Israel. Hence, when we hear, "Israel
has not obtained" or "the rest have been blinded," we should
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understand these words to mean the "enemies for our sake,"

but when we hear, "but the election has obtained it," we should
understand this to mean those who "are beloved for the sake
of the fathers," to which fathers these things indeed were [985]
promised. "To Abraham were the promises made and to his
seed."lso Thus it is onto this olive tree that the wild olive tree of
the gentiles is grafted. lSI Now, moreover, regarding the elec-
tion of which the Apostle speaks, we should recall that it is ac-
cording to grace and not according to debt, for "there is a rem-
nant saved according to the election of grace."IS2 The election

177. Acts 4.24-28, citing Ps 2.1-2. There are significant differences between
Augustine's text and the Vulgate.
178. Augustine here alludes to Gen 32.25-33, in which Jacob wrestles with
God, is lamed and then blessed, and given the name Israel.
179. Rom 11.7· 180. Gal 3.16.
181. Rom 11.17. 182. Rom 11.5.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 259

obtained what they sought, while the others were blinded. Ac-
cording to this election the Israelites were "beloved for the sake
of the fathers." For they were called, not by that calling of which
it is said, "Many are called,"183 but by that by which the elect are
called. And thus after he had said, "As touching the election,
they are beloved for the sake of the fathers," he immediately
added the words from which this discussion arose: "For the
gifts and the calling of God are without repentance," that is,
they are irrevocably fixed and not subject to change. Those
who belong to this calling are all "teachable by God,,184 and
none of them can say, "I believed in order that I might be thus
called." For the mercy of God preceded him, because he was
thus called in order that he might believe. For all who are
"teachable by God" come to the Son, for they have heard and
learned from the Father through the Son, who states very
clearly, "Everyone who has heard from the Father and has
learned comes to me.,,185 And of these none shall perish, be-
cause of all that the Father has given him, he will lose noth-
ing. 186 Therefore, whoever is of their number does not perish
at all, nor was anyone who perished one of their number. Be-
cause of this it is said, "They went out from us, but they were
not of us. For if they had been of us, they would no doubt have
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remained with US.,,187

The Call of the Elect

17 ·(34) Therefore, let us understand the nature of this call-
ing, by which they become elect-they are chosen not because
they have believed, but they are chosen so that they may be-
lieve. For this calling the Lord himself sets forth clearly
enough, when he says, "You have not chosen me, but I have
chosen yoU.,,188 For if the apostles had been elected because
they had believed, certainly they themselves would have pre-
viously chosen him by believing in him, so that they would have
merited to be elected. But the Lord removes altogether this
183. Matt 20.16. 184. John 6.45.
185. John 6.45· 186.John 6.39.
187. 1 John 2.19. 188. John 15.16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 260 PREDESTINATION OF THE SAINTS

possibility, when he says, "You have not chosen me, but I have
chosen you." And yet they themselves undoubtedly chose him
when they believed in him. Whence, for no other reason does
he say, "You have not chosen me, but I have chosen you," than
because they did not choose him so that he could choose them,
but he chose them in order that they might choose him, for his
mercy preceded them l89 according to grace, not according to
debt. Hence, he chose them out of the world, when he lived
here in the flesh, but they were already chosen in him before
the foundation of the world. This is the unchangeable truth of
predestination and grace. For what does the Apostle say? "As
he chose us in him before the foundation of the world.,,190 But
if this is said because God foreknew that they would believe,
not because he himself was going to make them believers, then
the Son is speaking against this foreknowledge when he says,
"You have not chosen me, but I have chosen you," [986] when
in fact God foreknew this: that the apostles themselves would
choose Christ, so that they might deserve to be chosen by him.
Therefore, they were chosen before the foundation of the
world by that predestination by which God foreknew his future
actions, but they were chosen out of the world by that calling,
by which God fulfilled that which he predestined. "For those
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he predestined, he also called," that is, with that calling which

is according to his purpose. Therefore, not others, but "those
whom he predestined, he also called"; not others, but "those
whom he" thus "called, he also justified"; not others, but "those
whom he" predestined, called, and 'justified, he also glori-
fied,,,191 to that end indeed which has no end. So God elected
the faithful, but in order that they might be faithful, not be-
cause they already were faithful. The Apostle James says, "Has
not God chosen the poor in this world, rich in faith, and heirs
of the kingdom which God has promised to them who love
him?"192 It is by choosing them, therefore, that he makes them
rich in faith, just as he makes them heirs of the kingdom. It is
indeed rightly said that he chose this faith in them, since it was

189. Cf. Ps 58.11. 190. Eph 1.4.

191. Rom 8.30' 192. Jas 2·5·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 261

in order to bring it about that he chose them. I ask, who could

hear the Lord saying, "You have not chosen me, but I have
chosen you," and dare to say that men believe in order to be
elected, when rather they are elected in order to believe, lest,
contrary to the statement of the truth, they be found to have
first chosen Christ, to whom Christ says, "You have not chosen
me, but I have chosen you."
18.(35) Listen to these words of the Apostle: "Blessed be the
God and Father of our Lord Jesus Christ, who has blessed us
with spiritual blessings in heavenly places, in Christ, as he chose
us in him before the foundation of the world, that we should
be holy and unspotted in his sight in charity, predestining us
unto the adoption of children through Jesus Christ unto him-
self, according to the pleasure of his will, in which 193 he has
graced us in his beloved Son. In whom we have redemption
through his blood, the remission of sins, according to the riches
of his grace, which has abounded in us in all wisdom and pru-
dence, that he might show to us the mystery of his will, ac-
cording to his good will, which he has set forth in him, in the
dispensation of the fullness of times, to reestablish all things in
Christ, that are in heaven and on earth, in him. In whom we
also have obtained our lot, being predestined according to the
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purpose of him who works all things according to the counsel

of his will, that we may be unto the praise of his glory.,,194 Is
there anyone who can listen carefully and intelligently to these
words and then dare to have any doubt concerning that truth,
so clear, which we are defending? God chose in Christ, before
the foundation of the world, those who were to be his members,
and how would he choose those who did not yet exist, unless by
predestining them? Therefore he chose us by predestining us.
And would he choose the impious and the impure? If the ques-
tion is proposed, whether God would choose such people, [987]

193. Augustine omits the words preceding this relative pronoun, in laudem
gloriae gratiae suae, thus changing its antecedent from 'his grace' to 'his will.'
However, his discussion of this verse in section 36, below, seems to presuppose
at least some of the missing words, and in 19.38, below, as well as in De dono
pers. 7.15, he quotes, gratiae suae, qua gratificavit nos in dilecto Filio suo.
194. Eph 1.3-12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 262 PREDESTINATION OF THE SAINTS

or would not rather choose the holy and the spotless, who
would hesitate which of them to answer, and not at once to
render judgment in favor of the holy and the spotless?
(36) "Therefore God has foreknown," says the Pelagian,
"who would be holy and spotless through the choice of their
free will, and on that account chose them before the founda-
tion of the world in his foreknowledge, by which he knew that
they would be such. Therefore," he continues, "God elected
them before they existed, predestining them to be children
whom he foreknew would be holy and spotless, but he certainly
did not make them such, nor did he foresee that he would make
them such, but rather that they would be such." Let us consider,
then, the words of the Apostle, and let us see whether God
chose us before the foundation of the world because we were
going to be holy and spotless, or that we might be so. "Blessed,"
he says, "be the God and Father of our Lord Jesus Christ, who
has blessed us with spiritual blessings in heavenly places, in
Christ, as he chose us in him before the foundation of the
world, that we should be holy and unspotted."l95 He therefore
does not say, "because we were going to be" so, but "that we
should be" so. It is evidently certain, it is evidently manifest.
Clearly, we were going to be holy and spotless, because God
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chose us, predestining us that we might be such through his

grace. Thus, God "has blessed us with spiritual blessings in
heavenly places, in Christ Jesus, as he chose us in him before
the foundation of the world, that we should be holy and un-
spotted in his sight in charity, predestining us unto the adop-
tion of children through Jesus Christ unto himself." Consider
what the Apostle next adds: "According to the pleasure," he
says, "of his will," lest in such a benefit of grace, we take glory
in the pleasure of our own will. "In which he has graced us," he
says, "in his beloved Son," for certainly it is by his own will that
he has graced us. Thus it is said that he has graced us by grace,
just as it is said, he has justified us by justice. "In whom we have
redemption through his blood, the remission of sins, according
to the riches of his grace, which has abounded in us all wisdom

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 263

and prudence, that he might show to us the mystery of his will,

according to his good will." In this mystery of his will, he placed
the riches of his grace, according to his good will, not according
to ours, which could not be good, unless God himself, in accor-
dance with his own good will, should assist it, that it become so.
Then, after having said, "According to his good will," he
added, "which he has set forth in him," that is, in his beloved
Son, "in the dispensation of the fullness of times, to reestablish
all things in Christ, that are in heaven and on earth, in him, in
whom we also have obtained our lot, being predestined ac-
cording to the purpose of him who works all things according
to the counsel of his will, that we may be unto the praise of his
glory."
(37) It would take too long to argue these points one by one.
But certainly you must see with what evidence of apostolic testi-
mony this grace is defended, against which human merits are
exalted, as if a man should first give something to God in order
to be compensated for it. Therefore, God "chose us in" him
"before the foundation of the world, predestining us unto the
adoption of children," not because we were going to be holy
and [988] spotless through ourselves, but he chose and predes-
tined us that we might become so. This he has done "according
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to the pleasure of his will," so that no one might take glory in

his own will, but because of the will of God toward him. He did
this "according to the richness of his grace," "according to his
good will, which he has set forth" in his beloved Son, "in whom
we have obtained our lot, being predestined according to his
purpose," not ours, "who works all things" to the point that he
works in us to will also. 196 Furthermore, he works "according
to the counsel of his will, that we may be unto the praise of his
glory." This is why we cry out, "Let no man glory in man,,,197
and accordingly not in himself, but "He that glories, let him
glory in the Lord,,,198 in order that we may "be unto the praise
of his glory." Indeed, God works according his purpose, "that
we may be unto the praise of his glory," by being indeed holy

Ig6. Cf. Phil 2.13. Ig7. 1 Cor 3.21.

Ig8. 1 Cor 1.31.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 264 PREDESTINATION OF THE SAINTS

and spotless, for which reason he called us, predestining us be-

fore the foundation of the world. From this decree of his pro-
ceeds that call which belongs to the elect, for whom "he works
all things together unto good,,,199 because "they are called ac-
cording to his purpose, ,,200 and "the gifts and the calling of God
are without repentance.,,201

The Question of the Beginning of Faith

19.(38) But these brothers of ours, concerning whom and
on whose behalf we are now writing, will perhaps say that the
Pelagians are refuted by this apostolic testimony, namely, that
we are chosen in Christ and predestined before the foundation
of the world, in order that we might become holy and spotless
in his sight in love. For the Pelagians think, "We can, through
our own power, once we have received God's commandments,
become, by the choice of our free will, holy and spotless in his
sight in love. And," they say, "since God foreknew that this
would be the case, he chose and predestined us in Christ before
the foundation of the world." Yet the Apostle says that God did
not elect us because he foreknew that we would be such, but in
order that we might be such through that very election of "his
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grace, in which he has graced us in his beloved Son.,,202 There-

fore, when he predestined us, he foreknew his own work, by
which he makes us holy and spotless. And so the Pelagian error
is duly refuted by this testimony: "But we say," they say, "that
God has foreknown nothing of ours but our faith, that faith by
which we begin to believe, and that he chose and predestined
us before the foundation of the world, so that we might be holy
and spotless through his grace and his work." But let our broth-
ers also hear that passage in this testimony, where the Apostle
says, "In whom we also have obtained our lot, being predes-
199. Rom 8.28. Here and elsewhere, Augustine reads the verb in this text
in the singular, cooperatur, making its subject be "God." The Vulgate, followed
by Douai, reads, "All things work together [cooperanturJ unto good." In the Gk,
the verb is singular, because the subject, 7r{XIJTOl ["all things"], is neuter plural.
200. Rom 8.28. 201. Rom 11.29.
202. Eph 1.6, including the words, gratiae suae, omitted from the quotation
of this passage in 18.35 above.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 PREDESTINATION OF THE SAINTS 265

tined according to the purpose of him who works all things.,,203

He, therefore, "who works all things" brings it about that we
begin to believe. Clearly, this faith does not precede that call-
ing, of which it is said, "For the gifts and the calling of God are
without repentance,,,204 and of which it is said, "Not of works,
but of him who calls,,205 (although the Apostle could [if he had
wished] have said, "of him who believes"), and the election
which the Lord meant when he said, "You have not chosen me,
but I have chosen yoU.,,206 For he chose us, not because we have
believed, but that we might believe; otherwise, we would be said
to have chosen him first, and it would be false (and who could
admit this?) that, "You have not chosen me, but I have chosen
you." Nor are we called because we have believed, but that we
might believe, and by that calling, which is without repentance,
it is brought about and accomplished that we believe. Nor must
these many things we have said about this be repeated.
(39) [989] Finally, following this testimony, the Apostle gives
thanks to God for those who have believed, thanking him not
indeed because the gospel has been proclaimed to them, but
because they have believed. For he says, "In whom you also,
hearing the word of truth, the gospel of your salvation, in
whom believing, you were signed with the Holy Spirit of prom-
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ise, who is the pledge of our inheritance, unto the redemption

of acquisition, unto the praise of his glory; Wherefore, I also,
having heard of your faith in Christ Jesus, [and of your love ]207
towards all the saints, cease not to give thanks for yoU.,,208 Their
faith was new and recent, after the gospel was preached to
them, and the Apostle, on hearing of their faith, gives thanks
to God on their account. If one were to give thanks to a man
for that which one either thought or knew he had not given,
this would be called flattery or mockery rather than gratitude.
"Be not deceived: God is not mocked,,,209 for even the begin-

203. Eph 1.11. 204. Rom 11.29.

205. Rom 9.12. 206.John 15.16.
207. "And of your love" (dilectione) is omitted in Augustine's citation of Paul's
text, but is here supplied as being necessary to the sense. It is present in Au-
gustine'S citation of this text atEp. 217.28.
208. Eph 1.13-16. 209. Gal 6.7.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 266 PREDESTINATION OF THE SAINTS

ning of faith is the gift of God, unless the' Apostle's thanksgiv-

ing be rightly judged to be either erroneous or dishonest. And
what about this next passage? Is it not apparently the beginning
of the faith of the Thessalonians for which this same Apostle
nevertheless gives thanks to God, when he says, "Therefore,
we also give thanks to God without ceasing, because when you
had received of the word of the hearing of God, you received
it not as the word of men, but (as it truly is) the word of God,
which works in you, in which you have believed,,?210 Why does
he give thanks here to God? Certainly, it would be vain and
meaningless if the person to whom he gives thanks for some-
thing is not the person who did it. But since this is not vain and
meaningless, then certainly God, to whom he gives thanks for
this work, is the one who brought it about that the Thessaloni-
ans, when they had received from the Apostle the word of the
hearing of God, received it not as the word of men, but, as it
truly is, the word of God. Therefore, God works in the hearts
of men, by that calling which is according to his purpose and
of which we have said much, so that they would not hear the
gospel in vain, but, having heard it, they would be converted
and believe, receiving it not as the word of men, but, as it truly
is, the word of God.
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20.(40) The Apostle also informs us that that beginning of

men's faith is the gift of God, indicating it in his Epistle to the
Colossians, when he declares, "Persevere in prayer, watching
in it with thanksgiving, praying besides for us also, that God
may open to us the door of his word to speak the mystery of
Christ (for which also I am bound), that I may make it manifest
as I ought to speak.,,2l1 In what way is the door of the word
opened, except when the understanding of the listener is
opened so that he may believe, and once the beginning of faith
is made, may accept those things which are preached and
taught to build up in him the doctrine of salvation, so that, with
a heart closed through unbelief, he does not reject and spurn
those things which have been spoken? For this reason, the
Apostle also says to the Corinthians, "But I will tarry at Ephesus
210.1 Thess2.13. 211. Co! 4.2-4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 PREDESTINATION OF THE SAINTS 267

until Pentecost. For a great and evident door is opened to me,

and many adversaries.,,212 Can this be understood in any other
way than that, when the gospel had been first preached there
by him, many had believed, and many adversaries of the same
faith [990] had arisen, according to the saying of the Lord, "No
one can come to me, unless it be given him by my Father,,,213
and, "To you it is given to know the mystery of the kingdom of
heaven, but to them it is not given,,?214 Therefore, the door is
open in those to whom it is given, but there are many adversar-
ies among those to whom it is not given.
(41) And again, in his second letter to the Corinthians, the
same Apostle says, "When I had come to Troas for the gospel
of Christ, and a door was opened unto me in the Lord, I had
no rest in my spirit, because I found not Titus my brother, but
bidding them farewell, I went into Macedonia."215 To whom
did he declare farewell except to those who had believed, that
is to say, to those in whose hearts a door was opened for him to
preach the gospel? But note well what he adds: "Now thanks
be to God, who always makes us triumph in Christ, and mani-
fests the odor of his knowledge by us in every place. For we are
the good odor of Christ unto God, in those who are saved and
in those who perish; to some indeed the odor of death unto
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death, but to others the odor of life unto life.,,216 Behold why
this most intrepid soldier, this most invincible defender of
grace, gives thanks. Behold why he gives thanks-that the
apostles are the good odor of Christ unto God, both in those
who are saved by his grace and in those who perish in virtue of
his judgment. But to lessen the irritation of those who have
difficulty understanding these things, he adds this admonition:
"And for these things who is sufficient?,,217 But let us return to
that "opening of the door," by which the Apostle signifies the
beginning of faith in his hearers. For what is the point of "Pray-
ing besides for us also, that God may open to us the door of
his word,,,218 except to reveal to us most clearly that the very

212.1 Cor 16.8-9. 213. John 6.66.

214. Matt 13.11. 215.2 Cor 2.12-13.
216. 2 Cor 2.14-16. 217.2 Cor 2.16.
218. Col 4.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 268 PREDESTINATION OF THE SAINTS

beginning of faith is a gift of God? For we would not ask God

for something in prayer, unless we believed that it was given by
him. This gift of heavenly grace descended upon that seller of
purple, of whom Scripture says, in the Acts of the Apostles,
"God opened her heart, and she attended to those things which
were said by Paul.,,219 For she was called in such a way that she
would believe. For God does what he wishes in the hearts of
men, either through his help or his judgment, so that even
through their own means there may be accomplished that
which his hand and his counsel have predestined to be done. 22o
(42) In vain also do they object that what we have established
from Scripture in the books of Kings and Chronicles-that
when God wills the accomplishment of something which ought
not to be done except by men who will it, their hearts will be
inclined to will this, with God producing this inclination, who
in a marvellous and ineffable way works also in us that we will-
is not pertinent to the subject with which we are dealing.221
What else is this but to contradict without saying anything? U n-
less perhaps they gave you some explanation of why it seems
this way to them, but you have chosen not to mention it in your
letters. But what that explanation could be, I do not know. Do
our brothers perhaps think that, because we have shown that
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God so acted in the hearts of men and led the wills of those
whom it pleased him to lead, that Saul or David was established
as king, these examples are not pertinent to the subject, since
it is one thing to reign temporally in this world and another to
reign eternally [991] with God? Do they suppose, accordingly,
that God moves the wills of those whom he has wished to the
creation of earthly kingdoms, but that he does not move them
to the attainment of a heavenly kingdom? But I think that it
was in reference to the kingdom of heaven, rather than to an
earthly kingdom, that it was said, "Incline my heart into your
testimonies,,,222 or, "By the Lord shall the steps of a man be
219. Acts 16.14. 220. Cf. Acts 4.28.
221. Hilary, Ep. 226.7. Hilary refers toDecorr. etgr. 14.45, where Augustine
cites 1 Sam (V g: 1 Kgs) 10.25-27 and 1 Chr 12.18, in reference to the establish-
ment of Saul and David as kings.
222. Ps 118.36.

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 PREDESTINATION OF THE SAINTS 269

directed, and he shall like well his way,,,223 or, "The will is pre-
pared by the Lord,,,224 or, "The Lord our God be with us, as he
was with our fathers, and not leave us, nor turn us from him-
self, but may he incline our hearts to himself, that we may go
in all his ways,,,225 or, "I will give them a heart to understand
me and ears which hear,,,226 or, "I will give them another heart
and a new spirit.,,227 Let them also hear this: "I will put my spirit
in the midst of you, and I will cause you to walk in my just ways,
and to keep my judgments, and to do them.,,228 Let them hear,
"The steps of a man are guided by the Lord, but how does a
mortal understand his own ways?,,229 Let them hear, "Every
man seems just to himself, but the Lord directs the hearts.,,23o
Let them hear, "As many as were ordained to life everlasting,
believed.,,231 Let them hear these words, and whatever others I
have not quoted, by which it is shown that God prepares and
converts men's wills also for the kingdom of heaven and for
eternal life. And think how strange it would be for us to believe
that God moves men's wills for the establishment of earthly
kingdoms, but that for the attainment of the kingdom of
heaven men move their own wills.
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Conclusion
21.(43) We have said a great deal, and perhaps we could long
ago have persuaded you of what we wished, and yet we con-
tinue speaking to such intelligent minds as if they were obtuse
ones, to whom even that which is too much is not enough. But
let them forgive us, for a new question has compelled us to do
this. For, although in our earlier treatises we had sufficiently
established, with suitable [992] testimonies from Scripture,
that faith is a gift of God, a ground for objection was found,
namely that those testimonies were sufficient to show that the
increase of faith was a gift of God, but that the beginning of
223. Ps 36.23. 224. Prov 8.35 (LXX).
225. 1 Sam (I Kgs) 8.57-58. 226. Bar 2.31.
227. Ezek Il.lg. 228. Ezek 36.27.
22g. Prov 20.24. 230. Prov 21.2 (LXX).
231. Acts 13.48.

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 270 PREDESTINATION OF THE SAINTS

faith, by which one first believes in Christ, is from the man him-
self, and is not a gift of God. But, the objection continues, God
requires this beginning, so that after it has appeared, other
things may follow, based, as it were, on its merit, and these are
the gifts of God-but none of them is given gratuitously, even
though in them God's grace is proclaimed, which is not grace
unless it is gratuitous. You see how absurd this is. Therefore,
we undertook, as far as we could, to show that even this very
beginning of faith is a gift of God. And if we have done this at
greater length than might have been desired by those for
whom it was written, we are ready to be reproached by them
for it, provided that they nevertheless will admit that, even if at
much greater length than they would like, even at the cost of
boredom and weariness on the part of those who understand,
we have accomplished what we set out to do: that is, have shown
that even the beginning of faith, like continence, patience,jus-
tice, piety, and other things of which there is no dispute with
our brothers, is a gift of God. Therefore, let us conclude this
volume, that too great a length of one book may not be displeas-
ing to the reader.
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Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 ON THE GIFT OF PERSEVERANCE
TO PROSPER AND HILARY

Introduction
HE SUBJECT of perseverance is now to be considered
more carefully (in the former book we have already
said something about it when dealing with the begin-
ning of faith \ What we maintain, then, is that the persever-
ance by which we persevere in Christ to the end is a gift of God.
And by "the end" I mean the time at which this life is finished,
during which alone there is the peril of falling. Thus, it is un-
certain whether anyone has received this gift so long as he is
still living. [PL 45.994] For ifhe falls before his death, he is said,
and quite rightly said, not to have persevered. How, therefore,
could he who has not persevered be said to have received or
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possessed perseverance? Now if a man were to have conti-

nence, and later fall away and become incontinent, or likewise
were to have justice, or patience, or faith itself, and fall away,
he would rightly be said to have had it but not to have it now.
For he was continent, or just, or patient, or faithful, [995] for a
time. But when he has ceased to be so, he no longer is what he
was. But he who has not persevered, how could he have been
"persevering," when it is only by persevering that a person can
show that he is persevering, and he has not done this? Now
someone might resist this argument by saying, "Suppose that
after a person became a believer, he lived, let us say, ten years,
and that halfway through that period he fell away from his
faith-did he not persevere for five years?" I will not argue
about words, if someone thinks that this should also be called
perseverance, for however long it lasted. But certainly a person
1. See, for instance, De praed. sanet. 8.16 and 14.26-29.

271

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 272 GIFT OF PERSEVERANCE

who did not persevere to the end can in no way be said to have
had that perseverance of which we are now speaking, by which
one perseveres in Christ to the end. Someone who was a be-
liever for only a year, or as much shorter a time as one may
think, if he lived faithfully until death, possessed this persever-
ance, rather than one who believed for many years, but then a
short time before death fell away from steadfastness of faith.

The Grace of Final Perseverance

2.(2) This being established, let us consider whether this per-
severance, of which it is said, "He that shall persevere unto the
end, shall be saved,,,2 is a gift of God. For if it is not, how is that
statement of the Apostle true, "Unto you it is given for Christ,
not only to believe in him, but also to suffer for him,,?3 Now of
these things, the one relates to the beginning and the other to
the end. Nevertheless, both are said to be gifts of God, for both
are said to be given, as we have already said above. 4 For what is
more truly the beginning for a Christian than to believe in
Christ? What better end than to suffer for Christ? Neverthe-
less, in that which concerns faith in Christ, whatever sort of
objection has been raised, that not the beginning but the in-
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crease of faith should be called the gift of God-to this opinion,

with the help of God, I have responded sufficiently above. 5 But
what argument could be made that perseverance to the end is
not given in Christ to the one to whom it is given to suffer for
Christ, or, to put it more precisely, to whom it is given to die
for Christ? For the Apostle Peter also shows us that this is the
gift of God when he says, "It is better doing good (if such be the
will of God) to suffer, than doing evil.,,6 When he says, "If such
be the will of God," he shows that it is a divine gift, but not one
given to all the saints, to suffer for the sake of Christ. Nor do
those whom the will of God does not wish to arrive at the expe-
rience and glory of suffering fail to attain the kingdom of God,
if they have persevered in Christ to the end. But who would say
2. Matt 10.22. 3. Phil 1.29.
4. De praed. sanet. 2·4. 5. De praed. sanet., passim.
6.1Pet3·17·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 273
that this perseverance is not given to those who die in Christ
from bodily sickness or some accident, although a far more dif-
ficult perseverance is given to those who suffer even death itself
for the sake of Christ? [I say "more difficult"] for it is much
more difficult to persevere when a persecutor is endeavoring
that one not persevere, and on this account one is sustained
in perseverance unto death. The latter perseverance is more
difficult to have, the former easier, but for him to whom noth-
ing is difficult, it is easy to give either one. For God has prom-
ised this in saying, [996] "I will give my fear in their heart, that
they may not revolt from me.,,7 And what else do these words
mean but, such and so great shall be my fear, which I will give
into their heart, that they will adhere with perseverance to me?
(3) Moreover, why is this perseverance asked for from God,
if it is not given by God? Is not this petition a mockery, when
that is asked of him which it is known he does not himself give,
but which is in the power of a man without his gift? Just as it is
also a mockery to give thanks, if one gives thanks to God for
that which he did not give or do. But what I have said of the
latter case,8 I say also here of the former: "Be not deceived,"
says the Apostle, "God is not mocked."g 0 man, God is a witness
not only of your words, but also of your thoughts; if you ask
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sincerely and faithfully anything of one who is so rich, believe

that you will receive that which you ask from him from whom
you ask it. Do not honor him with your lips, and in your heart
extol yourself over him, by believing that you already possess
from yourself what you are pretending to ask from him. Or do
we perhaps not ask for this perseverance from him? Anyone
who says this is not to be refuted by my arguments, but rather
must be overwhelmed by the prayers of the saints. But is there
really anyone among them who does not ask of God that he
persevere in him, considering that in that very prayer which is
called the Lord's Prayer, because the Lord taught it, when it is
prayed by the saints, almost nothing else is understood to be
prayed for but perseverance?

7· Jer 3 2 .4 0 . 8. De praed. sanet. 19.39.

9. Gal 6.7.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 274 GIFT OF PERSEVERANCE

(4) Read a little more attentively the commentary on this

prayer in the book on this subject, titled, On the Lord's Prayer, 10
by the blessed martyr Cyprian, and see what an antidote he
had prepared, and how many years ahead of time, against the
future poisons of the Pelagians. As you know, there are three
points which the catholic Church especially defends against
them. The first of these is that the grace of God is not given
according to our merits, for even all the merits of the just are
gifts of God and conferred by his grace. The second is that no
one, no matter how just he may be, lives in this corruptible body
without some kind of sin. The third is that a man is born an-
swerable for the sin of the first man and held by the bond of
condemnation, unless the guilt contracted through generation
is absolved through regeneration. Of these three, the one of
which I have spoken last is the only one which is not discussed
in the above-mentioned work of that glorious martyr, but the
other two are developed with such penetrating clarity there
that the heretics of whom I have spoken, the new enemies of
the grace of Christ, are found to have been convicted long be-
fore they were born. Thus, among the merits of the saints,
which are nothing if not gifts of God, he asserts that persever-
ance also is a gift of God, declaring, "We say, 'Hallowed be thy
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name,'ll not because we wish, for God, that he be hallowed by

our prayers, but rather because we ask of him that his name
be hallowed in us. Besides, by whom is God sanctified, he who
himself sanctifies? But because he himself said, 'Be you holy
because I am holy,'12 we ask and beg [997] that we who were
sanctified in baptism may persevere in that which we have be-
gun to be.,,13 A little later, still discussing the same subject and
teaching that we should ask for perseverance from the Lord,14
10. Cyprian, De dominica oratione. When controversy broke out at Hadru-
metum (see Introduction to this and the preceding work), Augustine read
through this work of Cyprian with three of the monks, who had come to him
(Ep. 215.2). He also commends it to Valentinus, the abbot of Hadrumetum, as
showing how Cyprian appeals to the free will of his readers to show "that they
are to ask in prayer for help to fulfill all that the law commands" (De grato et lib.
arb. 13.1.!6, translation by Robert P. Russell, O.S.A., FOTC 59.280).
I I . For the text of the Lord's Prayer, see Matt 6.9-13.
12. Lev 19.2. 13. Cyprian, De dam. or. 12.
14. Correcting BA: Domini to Domino.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 275

which he could in no way rightly and truly do, unless this was
also God's gift, he says, "We pray that this sanctification may
remain in us, and because our Lord and judge admonishes the
man who was healed and revived by him not to sin, lest some-
thing worse happen to him,15 we make this entreaty with con-
tinual prayers, day and night we ask, that the sanctification and
vivification which is received through the grace of God may be
preserved in us by his protection.,,16 Thus it is perseverance in
sanctification, that is, that we should persevere in sanctification,
that this teacher understands us to be asking from God when
we who are sanctified declare, "Hallowed be thy name." For
what does it mean to ask for that which we have already re-
ceived, unless to ask that it be secured for us not to cease to
possess it? Hence,just as the saint, when he prays to God that
he may be holy, is certainly asking that he may continue to be
holy, so also the chaste person, when he asks that he may be
chaste, the continent, that he may be continent, the just, that
he may be just, the pious, that he may be pious, and so on for
the other things, which we maintain against the Pelagians are
gifts of God-undoubtedly these persons are asking that they
may persevere in those good things which they acknowledge
that they have received. And if they receive this, surely they
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also receive perseverance itself, the great gift of God by which

his other gifts are preserved.
(5) What do we understand by these words, "Thy kingdom
come"? Do we not ask that that come also to us which we do not
doubt will come to all the saints? Here too, then, what do they
who are already holy pray for except that they may persevere
in that holiness which has been granted to them? For only in
this way will the kingdom of God come to them, which certainly
will come, not to others, but to those who persevere to the end.
3.(6) The third petition is, "Thy will be done in heaven and
on earth," or, as it is read in most manuscripts and more often
used by those praying, "on earth as it is in heaven," which most
interpret to mean, "May we also like the holy angels do your
will." But our teacher and martyr wishes it understood that
15· Cf. John 5.14.
16. Cyprian. De dam. or. 12.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 276 GIFT OF PERSEVERANCE

"heaven and earth" refers to the spirit and the flesh, and that
we are praying that we do the will of God with both of them in
harmony. I? He also notes in these words another meaning in
conformity with the soundest faith, of which we have already
spoken above, 18 namely, that believers, who, being clothed with
the heavenly man, are not without justice designated by the
name of "heaven," are understood to be praying for unbeliev-
ers, who are still "earth," carrying only the earthly man from
their first birth. Here he clearly shows that even the beginning
of faith is a gift of God, since the holy Church prays not only
for believers, that faith may be increased or persevere in them,
but also for unbelievers, that they may begin to have that which
they did not possess in any way, and against which, moreover,
they were venting their hostility. But now I am not arguing
about the beginning of faith, with which I have already dealt at
some length in the first book, but rather about that persever-
ance which must be had unto the end. [gg8] For this indeed the
saints, who do the will of God, also pray, saying in the Prayer,
"Thy will be done." Since it has already been accomplished in
them, why do they still ask that it be done, unless that they may
persevere in that which they have begun to be? Nevertheless it
may here be said that the saints do not ask that the will of God
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be done in heaven, but that it be done on earth as in heaven, in

other words, that earth may imitate heaven, that is, that a man
may imitate an angel, or an unbeliever a believer, and thus that
the saints pray that that may be, which is not yet, not that that
which is may persevere. So no matter how much men may excel
in sanctity, they are still not equal to the angels of God, and thus
the will of God is not yet accomplished in them as itis in heaven.
If we grant this, then in that part where we ask that men may
from unbelievers become believers, we seem to be desiring not
perseverance but rather the beginning [of faith]. But in that
part where we ask that men may be made equal to the angels
of God in doing the will of God, when the saints pray for this,
they are shown to be praying for perseverance, for no one ar-
rives at that supreme beatitude, which is in the kingdom, unless
17. Cyprian, De dom. or. 16. 18. De praed. sanet. 8.15.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 277

he persevere to the end in that sanctity which he has received

on earth. .
4.(7) The fourth petition is, "Give us this day our daily
bread." Here too the blessed Cyprian shows how perseverance
is understood to be asked for. Among other things he says the
following: "But we request that this bread be given to us every
day, so that we who are in Christ and every day receive the
eucharist as the food of salvation, may not, through the occur-
rence of some rather grave sin, be separated from the body
of Christ by being excluded from communion and prevented
from partaking in the heavenly bread.,,19 These words of the
holy man of God make it perfectly clear that the saints implore
God for perseverance, when they say, "Give us this day our
daily bread," with this intention, that they not be separated
from the body of Christ, but may continue in the sanctity by
which they admit no offense whereby they would deserve to be
separated from it.
5.(8) In the fifth petition we say, "Forgive us our debts as
we also forgive our debtors." This is the only petition in which
perseverance is not found to be requested. For the sins for
which we ask forgiveness belong to the past, while persever-
ance, which saves us for eternity, is indeed indispensable for
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the period of this life, not for that time which is past, but rather
for that which remains, even to the end. Nevertheless, i, is
worth the effort to consider briefly how even in this petition
the heretics who were to appear much later were even then
transfixed by the tongue of Cyprian as by the most invincible
lance of truth. For the Pelagians are bold enough to say that
the just man is entirely without sin in this life and that in the
person of such just men there is already present among us the
Church which has no spot or wrinkle or anything similar 20 and
is the one and only spouse of Christ, as if the Church which
repeats throughout all the earth these words learned from him,
"Forgive us our debts," were not really his spouse. But consider
how the most glorious Cyprian demolishes these heretics.
Commenting on this passage of the Lord's Prayer, he says
Ig. Cyprian, De dom. or. 18. 20. Eph 5.27. See De gest. Pel. 12.27.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 278 GIFT OF PERSEVERANCE

among other things: "But how necessary, provident, and salu-

tary it is that we are [999] admonished that we are sinners, who
are compelled to ask forgiveness for our sins, so that while in-
dulgence is asked of God, the soul is recalled to awareness of
itself. In order that no one be pleased with himself as if he were
innocent, and perish all the more by exalting himself, he is in-
structed and taught that he sins every day, when he is told every
day to ask forgiveness for his sins. Furthermore, John, writing
in his epistle, spoke thus: 'If we say that we have no sin, we
deceive ourselves, and the truth is not in us.' ,>2l And [Cyprian
goes on to say] more, which would be too long to include here. 22
(9) Now indeed when the saints say, "Bring us not into temp-
tation, but deliver us from evil,,,23 what do they pray for except
that they may persevere in sanctity? And certainly once that gift
of God is granted to them (and that it is God's gift is sufficiently
clearly shown by the fact that it is asked of him)-I say, once
that gift of God is granted to them, that they may not be
brought into temptation, then not one of the saints fails to hold
on to perseverance in sanctity even to the end. For no one
ceases to persevere in Christian commitment unless he is first
brought into temptation. Hence, if that which he prays for, that
he not be brought into temptation, is granted to him, then cer-
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tainly, in sanctification, which by the gift of God he has ob-

taiaed, by the gift of God he also persists.
6.(10) "But," you write, "these brothers do not want this per-
severance to be preached as if it can neither be merited by pray-
ers nor lost through obstinacy.,,24 Here they give inadequate
attention to what they say. For we speak of that perseverance
by which one perseveres to the end; and if it has been given,
one has persevered to the end, but if one has not persevered to
the end, then it has not been given-a point which I have al-
ready discussed sufficiently above. 25 Consequently, people
should not say that perseverance is given to anyone to the end,
21. 1 John 1.8. 22. Cyprian. Dedom. or. 22.
23. On Augustine's preference for the wording, Ne nos inferas in tentationem
for Matt 6.13a, over the more common, Ne nos inducas in tentationem, as in V g,
see note to De nat. et gr. 53.62.
24. Hilary, Ep. 226+ 25. See above, 1.1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 279

save when the end itself has come, and the person to whom it
has been given has been found to have persevered to the end.
Certainly, we call someone chaste whom we know to be chaste,
whether or not he will remain in that same chastity, and if he
should possess any other divine gift which may be kept or lost,
we say that he has it for as long as he has it, and if he has lost it,
we say he had it. But perseverance to the end, because no one
has it except a person who perseveres to the end, many can
have, but no one can lose. For it is not to be feared that if a man
has persevered to the end, some evil will may arise in him, so
that he does not persevere to the end. Therefore, this gift of
God may be merited through prayer but, once it has been
given, it cannot be lost through obstinacy. For when anyone has
persevered to the end, this gift cannot be lost, nor can others
which might have been lost before the end. Therefore, how can
that be lost, through which it comes about that even that which
could be lost is not lost?
(11) Perhaps this may be said: Undoubtedly final persever-
ance cannot be lost once it has been given, that is to say, when
a person has persevered to the end, but in a certain sense it can
be lost, when a person, through some [1000] obstinacy, makes
it impossible to attain it, just as we say that someone who has
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not persevered to the end has lost eternal life, or the kingdom
of God, not because he had already received or possessed it,
but because he would have received or possessed it had he per-
severed. Let us put aside controversies of words, and declare
that some things which are not even possessed, but are hoped
to be possessed, can be lost. But if anyone dares, let him tell me
whether God cannot give that which he has ordered to be asked
of him. Surely, anyone who thinks this, is, I do not say foolish,
but mad. But God commanded that his saints say to him in
prayer, "Bring us not into temptation." Therefore, whoever
asks this and is favorably heard, is not brought into the tempta-
tion of obstinacy, by which he becomes capable or deserving of
the loss of his perseverance in sanctity.
(12) But [the objector might continue], "It is by his own will
that each person abandons God, and is deservedly abandoned
by God." Who would ever deny this? And the reason why we

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 280 GIFT OF PERSEVERANCE

ask not to be brought into temptation is that this may not hap-
pen. And if we are heard, then this indeed does not happen,
because God does not allow it to happen. For nothing happens
except what God either does himself or permits to occur.
Therefore, he has the power both to turn wills from evil to good
and to turn them back when they are inclined toward a fall, as
well as to direct their steps in ways which are pleasing to him.
It is not in vain that we say to him, "You will turn us, 0 God,
and bring us to life.,,26 It is not said in vain, "Do not suffer my
feet to be moved.,,27 It is not said in vain, "Give me not up, 0
Lord, from my desire, to the wicked.,,28 Finally, not to increase
the number of citations, since more may well occur to you, it is
not said in vain, "Bring us not into temptation." For whoever
is not brought into temptation is evidently not brought into the
temptation of his own evil will, and he who is not brought into
the temptation of his own evil will is certainly not brought into
any temptation at all. For, as it is written, "Every man is tempted
by his own concupiscence, being drawn away and allured," but
"God tempts no one,,,29 that is, by a harmful temptation. For
there is also the useful temptation, by which we are not de-
ceived or overcome but put to the proof, according to that
which is said, "Prove me, 0 Lord, and tempt me.,,30 Hence, with
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that harmful temptation, of which the Apostle speaks when he

says, "Lest perhaps he that tempts should have tempted you,
and our labor should be made vain,,,31 God, I repeat, tempts no
one, that is, brings or leads no one into temptation. For to be
tempted and not to be brought into temptation is not evil, in-
deed it is even good, for this is to be put to the proof. Therefore,
when we say to God, "Bring us not into temptation," what else
do we say but, "Permit us not to be brought into temptation"?
For this reason, some do pray in these terms, and this is the
reading in many manuscripts, and it is thus that the most
blessed Cyprian has put it, "Suffer us not to be led into tempta-
tion." Nevertheless, in the gospel in Greek I have never found

26. Ps 84.7. 27· Ps 65·9·

28. Ps 139.9. 29· Jas 1.14, 13·
30. Ps 25.2. 3!. 1 Thess 3·5·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 281

it other than, "Bring us not into temptation.,,32 Therefore we

live more securely if we give up everything to God and do not
rather entrust ourselves partly to him and partly to ourselves,
as this venerable martyr saw. For in commenting on that pas-
sage of the prayer, he says, after other things the following:
"When we request that we not come into temptation, we are
reminded of our own infirmity and weakness, while we [1001]
ask thus, lest anyone exalt himself insolently, lest anyone with
pride and arrogance assume anything to himself, lest anyone
take the glory either of confession or of suffering as his own.
For the Lord himself in teaching humility said, 'Watch and
pray that you enter not into temptation. The spirit indeed is
willing, but the flesh is weak.'33 So after we have confessed with
humility and submission and given all to God, everything that
we ask and implore with fear of God we shall obtain from his
loving kindness. ,,34
7.(13) Therefore, if there were no other proofs, this Lord's
Prayer would alone be sufficient for us in behalf of that grace
which I am now defending, for it leaves us nothing in which we
may glory as if it were our own, since it shows that even our not
departing from God is given only by God, when it shows that it
is to be asked for from God. For he who is not brought into
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temptation does not depart from God. This is not at all in the
powers of our free will, such as they now are; it was in the power
of man before he fell. How much power the freedom of our
will had in the excellence of our original state was manifested
in the angels who, when the devil and his angels fell, remained
firm in the truth, and thus merited the attainment of that per-
petual security of not falling, a state in which we are most cer-
tain that they are now. But, after the fall of man, God willed
that it belonged only to his grace that a man approach him, and
it belonged only to his grace that a man not depart from him. 35
(14) This grace he has placed in him "in whom we have ob-
tained our lot, being predestined according to the purpose of

32. See note to De nat. et gr. 53.62, above.

33. Matt 26·41. 34. Cyprian, De dam. or. 26.
35. On the themes of the latter part of this paragraph, see the more extensiv~
discussion in De carr. et gr. 10.26-12.38.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 282 GIFT OF PERSEVERANCE

him who works all things. ,,36 And accordingly, just as he like-
wise brings it about that we should approach him, he brings it
about that we not depart from him. For this reason it was said
to him by the prophet, "Let your hand be upon the man of
your right hand, and upon the son of man whom you have
confirmed for yourself, and we depart not from you.'.37 This
man is certainly not the first Adam, in whom we departed from
God, but the second Adam, upon whom is placed the hand of
God, that we not depart from him. For Christ is complete, with
all his members, because of the Church, which is his body and
his fullness. 38 So when the hand of God is upon him, that we
not depart from God, then the work of God (for this is what is
meant by his hand) reaches indeed to us. For in Christ "we have
obtained our lot, being predestined according to the purpose
of him who works all things." Therefore it is by God's hand,
not our own, that we depart not from God. This is his hand, I
say, who declared, "I will give my fear into their heart, that they
may not revolt from me.,,39
(15) This is also why God willed that he should be asked that
we may not be brought into temptation, because if we are not
so brought, [1002] it is impossible that we should depart from
him. This perseverance could have been given to us even if we
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did not pray for it, but he willed that we, by our prayer, be
reminded of him from whom we might receive these benefits.
For from whom do we receive them, save from him whom we
have been commanded to ask? The Church has indeed no need
here to look for laborious arguments-let it simply consider its
own daily prayers. It prays that those who do not believe may
believe; hence, it is God who converts people to faith. It prays
that those who believe may persevere; hence, it is God who
gives perseverance to the end. This God foreknew that he
would do; this is the predestination of the saints, whom "God
chose in Christ before the foundation of the world, that they
should be holy and unspotted in his sight in charity, predestin-
ing them unto the adoption of children through Jesus Christ

36. Eph 1.11. 37· Ps 79. 18- 19-

38. Cf. Eph 1.23. 39·Jer 32.40 .

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 283

unto himself, according to the pleasure of his will, unto the

praise of the glory of his grace,40 in which he has graced them
in his beloved son. In whom they have redemption through his
blood, the remission of sins, according to the riches of his grace,
which has abounded in them in all wisdom and prudence, that
he might show to them the mystery of his will, according to his
good will, which he has set forth in him, in the dispensation of
the fullness of times, to reestablish all things in Christ, that are
in heaven and on earth, in him. In whom we also have obtained
our lot, being predestined according to the purpose of him who
works all things.,,41 Against such a clear trumpet of truth what
man of sober and vigilant faith would admit any human argu-
ments?
8.(16) "But why," it may be asked, "is not the grace of God
given according to men's merits?" I reply, "Because God is mer-
ciful." "Then why," it is asked, "is it not given to all?" And here
I reply, "Because God is ajudge." Thus, on the one hand, grace
is given freely by God, and, on the other, by his just judgment
in the case of others it is revealed what benefit grace confers on
those to whom it is given. Therefore, let us not be ungrateful
that "according to the pleasure of his will, unto the praise of
the glory of his grace" the merciful God delivers so many from
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a perdition so well deserved that, even if he delivered no one

therefrom, he would not be unjust. Indeed, through one man,
all have been sentenced to go into a condemnation that is not
unjust, but just. So let him who is delivered love his grace, and
him who is not delivered acknowledge his desert. If there is
understood to be goodness in remitting a debt, and justice in
requiring its payment, then never is injustice found to be with
God.
(17) "But why," it is asked, "not only in one and the same case
of infants but even twin children 42 is the judgment so differ-
40. Here Augustine includes the words, in laudem gloriae gratiae suae, omitted
in his citation of the same passage in De praed. sanct. 18.35.
41. Eph 1.4-11. Augustine changes the grammatical person from first to
third plural, except in the last verse.
42. Augustine's earliest sustained treatment of the question of predestina-
tion, in Ad Simpl. 1.2 (A.D. 397), endeavors to explain Rom 9.10-29 (which is
cited in the present paragraph), on the different treatment by God ofthe twins

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 284 GIFT OF PERSEVERANCE

ent?" Is it not a similar question, why the judgment is the same

when the case is different? Let us recall here those workers in
the vineyard who worked all day, and those who worked for an
hour-surely, the situation is different as regards labor ex-
pended, and yet the judgment is the same in the payment of
wages. In this case, did those who protested hear anything else
from the head of [1003] the household except, "This is my
will"? Thus he indeed showed generosity to some without
showing any injustice toward the others. Indeed, both of these
groups are among the good, but with respect to justice and
grace it can be rightly said to the guilty person who is con-
demned, of the guilty person who is delivered, " 'Take what is
yours and go your way,' but I wish also to give to this one what
he is not owed. 'Or is it not lawful for me to do what I will? Is
your eye evil because I am good?' ,,43 And if the condemned
should ask, "Why not me also?" he will deservedly hear, " '0
man, who are you that reply against God?'44 Although clearly
in the case of the one of you, you behold a most generous bene-
factor, and in your own case a most just exactor, in neither case
do you behold an unjust God." For, since he would bejusteven
if he were to punish both, the one who is delivered has reason
to give thanks, while the one who is condemned has no ground
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for complaint.
(18) "But if," it is said, "it was necessary that God, in not con-
demning all, should show what all merited, and thus commend
more freely the grace he has given to the vessel of mercy, why
in the same situation will he punish me rather than another or
deliver him rather than me?" I cannot answer, if you ask me
why, because I confess that I do not find anything to say. And
if you ask why I do not, it is that in this matter, even as his anger
is just and his mercy is great, so his judgments are inscrutable.
(19) But suppose someone goes on and asks, "Why is it that
to some who worshipped him in good faith, he did not give
perseverance to the end?" Well, why, except because he does

Esau and Jacob. Concerning this text, see Retr. 2.27.1, which Augustine quotes
above, De praed. sanet. 4.8. Augustine returned to the question of Esau and
Jacob in Ep. 194.34-41.
43· Matt 20.14,15· 44. Rom 9·20.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 285
not lie who says, "They went out from us, but they were not
of us. For if they had been of us, they would no doubt have
remained with US.,,4S Are there then two natures of men?46 Not
at all. If there were two natures, there would be no grace, for
gratuitous deliverance would be given to no one, if it were paid
as a debt to nature. But it seems to men that all who appear to
be good and faithful ought to receive the gift of final persever-
ance. God, however, has judged it better to mingle some who
will not persevere with the certain number of his saints, so that
those for whom security in the temptations of this life is not
helpful cannot be secure. For these words of the Apostle re-
strain many from pernicious pride: "Wherefore he who thinks
himself to stand, let him take heed lest he fall.,,47 But he who
falls, falls by his own will, and he who stands, stands by God's
will. "For God is able to make him stand,,48-not, therefore, he
himself, but God. And yet it is good not to think lofty thoughts,
but to fear. It is always through his own thought that each per-
son falls or stands. But, according to the words of the Apostle,
which I have quoted in the preceding book,49 "We are not suf-
ficient to think anything as of ourselves, but our sufficiency is
from God."sO And the blessed Ambrose, following the Apostle,
ventures also to say, "For our heart is not within our own
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power, nor our thoughts."sl And everyone who is humbly and

truly pious feels this to be most true.
(20) When Ambrose said this he was speaking in his book,
[1004] On Flight from the World, teaching that this world must
be fled not in the body but in the heart, and he argued that this
could not be done without God's help. For he says the fol-
lowing:
Often we hear talk about fleeing from this world, and I wish that the
mind were as careful and circumspect as talk is easy! But, what is
worse, the allurement of earthly lusts frequently creeps in, and an
influx of vanities takes over the mind, so that what you endeavor to
avoid, you think about and turn over in your mind. It is difficult for a

45. 1 John 2.19. 46. Cf. Prosper. Ep. 225.3'

47.1 Cor 10.12. 48. Rom 1404-
49. De praed. sanet. 2·5· 50. 2 Cor 3·5·
51. See long quotation in next paragraph.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 286 GIFT OF PERSEVERANCE

man to guard against this, but impossible for him to get rid of it. In-
deed, in this matter the wish exceeds the accomplishment, as is attested
in these words of the prophet: "Incline my heart unto your testimonies
and not to covetousness."52 For our heart is not within our own power,
nor our thoughts, which, poured out unexpectedly, swamp the mind
and soul, and draw you in a different direction from that which you
have proposed. They recall us to temporal things, they introduce
worldly concerns, they suggest pleasures, they weave enticements, and
in the very time when we are preparing to elevate our minds, we are
usually enveloped with vain thoughts and cast down to earthly
things. 53

Therefore it rests not in the power of men, but of God, that

men have the "power to be made the sons of God."54 They re-
ceive it from him who inspires in the human heart devout
thoughts,55 through which it possesses "faith which works
through love.,,56 For acquiring and retaining this good, and for
progressing perseveringly in it to the end, "We are not suffi-
cient to think anything as of ourselves, but our sufficiency is
from God,"57 in whose power are our heart and our thoughts.
9.(21) Therefore, of two infants equally bound by original
sin, why the one is taken and the other left behind, and of two
adults living in impiety, why the one is called in such a way as
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to follow him who calls, while the other is not called at all, or
not called in such a way-the judgments of God are inscrutable.
And of two people of piety, why perseverance to the end should
be given to the one and not given to the other, the judgments
of God are even more inscrutable. 58 But this should be most
certain to the believer: that the former belongs to the predes-
tined and the latter does not. "For if they had been of us," says
one of the predestined, who had drunk this secret from the
breast of the Lord, "they would no doubt have remained with
us. ,,59 What does this mean, I ask: "They were not of us, for if

52. Ps 118.36.
53. Ambrose, De fuga saeculi 1.1 (written between 387 and 394).
54. John 1.12.
55. Reading cogitationes in place of BA: cogitationis.
56. Gal 5.6. 57· 2 Cor 3·5.
58. Reading inscrutabiliora in place of BA: inscrutabilior.
59. I John 2.19·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 287
they had been, they would no doubt have remained with us"?
Had not both been created by God, born of Adam, and made
from the earth, and had not both received from him who said,
"All breath I have made,,,60 souls of one and the same nature?
Finally, had not both been called and followed him who called?
Had not both been made just from among the wicked and been
renewed by the bath of regeneration? But if he were to hear
this, who beyond any doubt knew what he was saying, he could
say in reply, "These things are true. According to all of them,
they were of us. But, with respect to another kind of distinction,
they were not of us, for if they had been of us, they would cer-
tainly have remained with us." What, then, is this distinction?
The Books of God lie open; let us not turn our sight from them.
The divine Scripture calls out; [1005] let us turn our ear to it.
They were not "of' them, because they had not been "called
according to his purpose," they had not been elected "in Christ
before the foundation of the world," they had not "obtained
their lot" in him, they had not been "predestined according to
the purpose of him who works all things.,,61 For if they had
been all this, they would have been "of' them, and they would
no doubt have remained with them.
(22) Indeed, without trying to say how possible it may be for
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God to convert to his faith the wills of men that were turned
away from or turned against him, and to act in their hearts so
that they yield to no adversities and are not overcome by any
temptation so as to depart from him (since he can also do what
the Apostle says, not permit them to be tempted beyond their
abilities62 )-without going into all this, one thing is certain:
God, foreknowing that they would fall, was able to take them
away from this life before that could happen. Or should we
return to the point of continuing to argue 63 how absurd it is to
say that dead people are judged even for the sins which God
foreknew they would have committed if they had lived? This is
so abhorrent to Christian or even to human sensibilities that

60. Isa 57.16. Augustine here agrees with the Hb in reading feei ('I have
made'); Vg hasfaeiam ('I will make').
61. Eph 1.4,11. 62. Cf. 1 Cor 10.13.
63. See De praed. sanet. 12.23-14.29.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 288 GIFT OF PERSEVERANCE

one is ashamed even to refute it. For why not say that the Gos-
pel itself has been preached, with so much labor and suffering
on the part of the saints, in vain, or even that it is still preached
in vain today, if men, even though they have not heard the
Gospel, can be judged according to the obstinacy or docility
which God foreknew they would have had if they had heard it?
Tyre and Sidon would not have been condemned-not even
condemned less severely than those cities in which miraculous
signs were performed by Christ the Lord, without their be-
lieving-since if these signs had been accomplished in them
they would have repented in ashes and sackcloth. 54 Thus the
declarations of the truth express it, in which the Lord Jesus has
shown to us in his own words the deeper mystery of predesti-
nation.
(23) For if we are asked why such great miracles were per-
formed among those who would not believe when they saw
them, and were not performed among those who would have
believed if they had seen them, what shall we reply? Shall we
say what I said in that book where I responded to some six ques-
tions of the pagans, but without wishing to preclude other ex-
planations which the wise can discover? Indeed, as you know,
when it was asked why Christ came after so long a time, I re-
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plied that, "Christ foreknew that in those times and places in

which his Gospel was not preached, all would respond to the
preaching of the Gospel, as many people responded in his
bodily presence, who would not believe in him, even after he
had raised the dead." A little further on in this same book, and
on this same question, I said, "Is it any wonder, then, if Christ
knew that in earlier ages the world would be so full of unbeliev-
ers, that he would with good reason not wish to be preached to
those whom he foreknew would believe neither his words nor
his miracles?,,65 Certainly we cannot say this of Tyre and Sidon,
and in their case we recognize that the divine judgments per-
tain to those reasons for predestination, without prejudice to

64. Cf. Matt 11.21-22, quoted in the next paragraph.

65. Ep. 102.2.14. These two passages are included in the longer passage
quoted above, De praed. sanet. 9.17, although Augustine makes some slight
modifications here.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 289
.
which hidden reasons I said I was then responding. It is quite
easy to accuse the Jews of infidelity; it arose from their own
free will, [1006] for they refused to believe when such great
wonders were done among them. The Lord himself, rebuking
them, declares this, when he says, "Woe to you, Corozain and
Bethsaida, for if in Tyre and Sidon had been worked the mira-
cles that have been worked in you, they would long ago have
done penance in sackcloth and ashes.,,66 But how could we say
that Tyre and Sidon would have refused to believe when such
great miracles had been worked among them, or would not
have believed if they were worked, when the Lord himself testi-
fies of them that they would have repented with great humility
if those signs of divine power had been performed among
them? And yet they will be punished on the day of judgment,
although with less punishment than those cities which refused
to believe when miracles were done in their presence. For the
Lord goes on to say, "But I say to you, it shall be more tolerable
for Tyre and Sidon on the day of judgment than for yoU.,,67
The latter will be punished more severely, the former less se-
verely, but still they will be punished. Now if the dead are
judged even for the deeds which they would have done if they
had lived, then since these people would have been believers if
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the Gospel had been preached to them with such great mira-
cles, they should certainly not be punished. But they will be
punished, and therefore it is false that the dead will be judged
even for those things which they would have done if the Gospel
had come to them while were living. And if this is false, then
there is no reason for saying of those infants who perish be-
cause they die without baptism that this has happened to them
because of this merit: that God foreknew that if they had lived
and the Gospel had been preached to them, they would have
heard it without faith. It remains, therefore, that they are held
in bondage by original sin alone, and because of this alone go
into damnation. And we see that in others in the same situation
this sin is not remitted save by regeneration through the gratu-
itous grace of God, and that by God's hidden yet justjudgment,
66. Matt 11. 21. 67. Matt 11.22.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 290 GIFT OF PERSEVERANCE

for there is no i~ustice with God,68 some even after baptism

who are on the way to perishing for their most evil life are still
kept in this life until they perish, although they would not have
perished if the death of the body had come to their aid by pre-
venting their fall into sin. For no dead person is judged by the
good or evil things which he would have done had he not died.
Otherwise, the inhabitants of Tyre and Sidon would not have
suffered punishment for what they did, but rather, according
to what they would have done if those miracles of the Gospel
had been done among them, they would have obtained salva-
tion through their great repentance and their faith in Christ.
10.(24) A certain Catholic commentator of some reputa-
tion 69 has interpreted this passage of the Gospel as follows: the
Lord foreknew that the Tyrians and Sidonians, although they
would have believed when miracles had been performed
among them, would later have departed from faith, and so in-
stead, out of mercy, he did not perform his miracles there, for
they would have been subject to more severe punishment if
they had given up the faith which they had embraced than if
they had never held it. In this opinion of a man oflearning and
considerable insight, some questions might well still be open to
investigation, but what point is there in my addressing them
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now, when this view as it stands supports me in the question

which I am now considering? For if in his mercy the Lord did
not perform miracles among them, through which they could
have become [1007] believers, lest they be punished more se-
verely when afterwards they became unbelievers, which he
foreknew that they had been going to become, it is sufficiently
and clearly shown, that no dead person is judged for those sins
which God foreknew he would [otherwise] have committed,
when in fact he is in some way helped not to commit them.
In such a way, Christ, if that opinion is true, is said to have
intervened in behalf of the Tyrians and Sidonians, whom he
preferred should not come to faith, rather than depart from it
in a much greater offense, as he foresaw they would have done

68. Cf. Rom 9.14.

69. The identity of this author is unknown.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 291

if they had come to faith. However, if it is asked, "Why was it

not arranged that they would believe, and have this help sup-
plied to them, that before they abandoned the faith they would
depart from this life?" I do not know what answer can be given.
For anyone who says that to those who would abandon the
faith, it were granted as a favor not to begin to have that which
they would later in a more serious impiety abandon, adequately
shows that a man is not judged by an evil which it is foreknown
he was going to commit, when in fact he is helped by some favor
so that he does not commit it. Thus, he likewise was helped,
who "was taken away lest wickedness should alter his under-
standing.,,70 But why the Tyrians and Sidonians were not
helped in this way, so that they might believe and be taken
away, so that wickedness should not alter their understanding,
he might perhaps answer, who chose to resolve the question at
hand in the way we have been discussing. But in that which
concerns the subject I am now discussing, I find it is sufficient
that, according to this opinion also, men are shown not to be
judged with respect to those things which they have not done,
even if they were foreseen to have been going to do them. How-
ever, as I have said, the opinion, according to which, in the
dying or the dead, sins are punished, which they were fore-
Copyright © 1992. Catholic University of America Press. All rights reserved.

known to have been going to commit if they had lived, is one

which I am ashamed even to refute, lest I seem also to have
judged it to be of some importance, because I preferred to re-
sist it by argument rather than to pass over it in silence.
11.(25) Hence, as the Apostle says, "It is not of him that wills,
nor of him that runs, but of God who shows mercy.,,71 God also
comes to the aid of such infants as he wishes, even though they
do not will or run, whom he chose in Christ before the founda-
tion of the world,72 to whom he intended to give his grace
freely, that is, with no prior merits on their part, either of faith
or of works. And those who are older, even those whom he
foresaw would believe in his miracles if they were performed
among them, whom he does not wish to help, he does not help,

70. Wis 4.11. 71. Rom 9.16.

72. Cf. Eph 1.4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 292 GIFT OF PERSEVERANCE

since in his predestination he has, secretly indeed, but justly,

determined otherwise concerning them. For there is no injus-
tice with God, but, "Incomprehensible are his judgments, and
unsearchable his ways,'.73 and, "All the ways of the Lord are
mercy and truth.,,74 Thus his mercy is unsearchable, through
which he has mercy on whom he will, independent of prior
merits on that person's part, and his truth is unsearchable, by
which he hardens whom he will,75 whose deserts have indeed
preceded, but deserts for the most part held in common with
him on whom he has mercy. Thus, in the case of twins, of whom
one is taken and the other left, their end is not equal, though
their merits are common, yet in their case one is delivered by
the great goodness of God, in such a way that the other is con-
demned without any injustice on God's part. For is there injus-
tice with God? In no way-but his ways are unsearchable.
Therefore, let us believe without hesitation in his mercy with
respect to those who are delivered and [1008] in his truth with
respect to those who are punished, and let us not try to compre-
hend the incomprehensible, nor to search out the unsearch-
able. For "out of the mouths of infants and sucklings" he has
"perfected" his "praise,',76 and what we see in the case of those
infants whose deliverance no merits of their own have pre-
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ceded, and in the case of those whose condemnation is pre-

ceded only by the original sin common to both groups, let us
not hesitate at all to believe also occurs in adults. Let us not, that
is, think either that grace is given to anyone according to his
merits, or that anyone is punished except for what he deserved,
whether those who are saved and those who are punished are
equally deserving or whether they have unequal degrees of
evil. So, "He who thinks himself to stand, let him take heed lest
he fall,',77 and, "He that glories, let him glory" not in himself,
but "in the Lord.,,78
(26) But why, as you write, do these men "not allow the case
of infants to be used as a model for adults,,,79 since they do not

73. Rom 11.33· 74. Ps 24. 10.

75. Cf. Rom 9.18. 76. Ps 8.3.
77. 1 Cor 10.12. 78. 1 Cor 1.31.
79. Hilary, Ep. 226.8.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 293

hesitate to declare against the Pelagians that there is original

sin, which entered the world through one man, and that from
this one man all have gone into condemnation?80 The Man-
ichaeans also do not accept this, for they not only do not hold
the Old Testament8l Scriptures to have any authority, but also
accept those which belong to the New Testament in such a way
that, by some privilege, or rather sacrilege, of their own, they
take what they want and reject what they do not want. I op-
posed them in my books, On Free Choice of the Will, from which
my present opponents consider they may have grounds for ob-
jection against me. 82 [In that work] I was not willing to deal
precisely with the very laborious questions which arose, lest my
work might become too long, especially since the authority of
the divine Scriptures would not be available to me for use in
argument against such perverse people. And yet I was able-
as I in fact did, whatever may be true among those things which
I did not definitely assert therein-to conclude by certain rea-
sons that in all things God is to be praised, without any necessity
to believe, as they insist, that there are two co-eternal sub-
stances mixed together, the one good and the other evil.
(27) Also, in the first book of the Retractationes, a work of mine
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80. Cf. Rom 5.12-16.

81. Augustine actually speaks here of the Vetus Instrumentum or 'Old Docu-
ment.' In C. duas epp. Pel. 3+ 12, he contends that Vetus Instrumentum is a more
accurate name.
82. Hilary, Ep. 226.8, referring to De lib. arb. 3.23.66, which reads as follows:
"An insidious objection is often levelled against this line ofreasoning by igno-
rant men concerning the death of young children and the bodily sufferings
with which we often see them afflicted. What need, they ask, was there for a
child to be born when it departed this life before it could setout to merit in life?
Or, what will be its destiny in the future judgment, seeing that it has no place
either among the just, since it performed no good deeds, or among the wicked,
since it did nothing sinful? Here is my answer to their objection. Viewing the
universe as a whole and the perfect order prevailing throughout the entire
creation spread over time and place, it is impossible that the creation of any
man would be superfluous in a universe where not even the creation of a single
leaf of a tree is superfluous. What is really superfluous is any inquiry about the
merits of one who has acquired no merits. We need have no fear that there
may be a life in between virtue and vice, or that the Judge may pass a sentence
halfway between reward and punishment" (translation by Robert P. Russell,
O.S.A., FOTC 59.225).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 294 GIFT OF PERSEVERANCE

which you have not yet read, when I came to revising the same
books, that is, On Free Choice of the Will, I said as follows:
So many subjects were discussed in these books that some incidental
questions, which either I could not solve or which required lengthy
discussion at the time, were postponed, but in such a way that from
both sides or from all sides of those questions, where what was more
, in harmony with the truth was not clear, our reasoning, nevertheless,
came to the conclusion that no matter what was true about them, it
was believed, or even made clear, that God is to be praised. Now this
discussion was undertaken because ofthose who deny that the source
of evil lies in the free choice of the will and who contend that, if this is
so, God, as the creator of all natures, is to be blamed. In this way,
according to the error of their impiety (for they are the Manichaeans),
they wish to introduce a kind of evil nature, unchangeable and co-
eternal with God. 83

Again, a little further on, I say this:

Then the question was taken up: [1009] from what misery most justly
imposed on sinners is man freed by the grace of God, because man
could fall of his own will, that is, by free choice, but could not also rise?
The ignorance and difficulty which every man experiences from the
beginning of his life belong to this misery of a just condemnation, and
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no one is freed from this evil except by the grace of God. The Pelagi-
ans, who deny original sin, refuse to believe that this misery comes
from ajust condemnation. However, even if ignorance and difficulty
belonged to man's primordial state, God should not in that event be
blamed but praised, as we argued in that same third book. This argu-
ment is to be considered as directed against the Manichaeans, who do
not accept the holy Scriptures of the Old Testament, where an account
of original sin is given, and who maintain, with detestable arrogance,
that what is read about it in the apostolic letters was interpolated by
corrupters of the Scriptures, as though it had not been said by the
apostles themselves. Against the Pelagians, on the other hand, we
must defend this doctrine, which both Testaments teach, for they pro-
fess to accept both. 84

83. Retr. 1.8.2. Here as elsewhere in this volume we have based our transla-
tion on that by Sr. Mary Inez Bogan, but we have introduced many alterations.
See FOTe 60.32, 39.
84. Retr. 1.8.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 295

I said these things in the first book of my Retractationes, in re-

viewing my treatise, On Free Choice of the Will. These are by no
means the only remarks I made there on this work; indeed,
there were also many others, which I thought were too long to
insert in this work for you, and also not necessary. I am sure
that you will reach a similar judgment when you have read
them all. Therefore, although in the third book of On Free
Choice of the Will I spoke of little children in such a way that,
even if what the Pelagians say were true, that ignorance and
difficulty, without which no man is born, are conditions of our
nature and not punishments, still the Manichaeans would be
vanquished, who wish to maintain that there are two co-eternal
natures, one of good and one of evil, is the faith on that account
to be called into question or abandoned-that faith which the
Church defends against these same Pelagians, which asserts
that there is original sin, the guilt of which is contracted by gen-
eration and washed away by regeneration? And since our
brothers also admit this truth with us, so that together on this
issue we destroy the error of the Pelagians, why do they think
it is to be doubted that God delivers from the power of darkness
and transfers into the kingdom of his beloved Son8S even in-
fants, to whom he gives his grace through the sacrament of
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baptism? And therefore, in that he gives grace to some but not

to others, why will they not sing mercy and judgment to the
Lord?86 But why it should be given to these rather than to
those-"Who has known the mind of the Lord?,,87 Who can
comprehend the incomprehensible? Who can search out the
unsearchable?
12.(28) It is settled, then, that God's grace is not given ac-
cording to the merits of those who would receive it, but ac-
cording to the pleasure of his will, to the praise and glory of
that same grace of his,88 so that "He who glories" may by no
means glory in himself but "in the Lord.,,8g He gives his grace
to those men to whom he wishes to give it, for he is merciful.
And even if he does not give it, he is just. And he does not give
85. Cf. Col 1.13. 86. Cf. Ps 100.1.
87. Rom 11.34· 88. Cf. Eph 1.5.
89. 1 Cor 1.31.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 296 GIFT OF PERSEVERANCE

it to to those to whom he does not wish to give it, "That he might

show the riches of his glory on the vessels of mercy. ,,90 In giving
to some what they did not deserve, clearly [10 10] he willed that
his grace be gratuitous and thus truly grace, and in not giving
it to all, he showed what all deserved. He is good in the benefit
given to certain people, and just in the punishment of the oth-
ers, but good in all things, for it is good when that which is
deserved is given, and just in all things, for it is just when that
which is not merited is given without injury to anyone.
(29) Also, this unmerited grace of God, that is, true grace,
can be defended even if, as the Pelagians believe, baptized in-
fants are not delivered from the power of darkness (because,
as the Pelagians think, they are not held responsible for any
sin), but are only transferred into the kingdom of the Lord. For
even so, without any good deserts the kingdom is given to those
to whom it is given, and without any evil deserts it is not given
to those to whom it is not given. We are accustomed to say this
in opposition to the same Pelagians, when they object to us that
we attribute God's grace to fate, when we say that it is not given
in accordance with our merits. 9l For it is rather they who, in the
case of infants, attribute God's grace to fate, when they say that
where there is no merit, it is fate. And certainly, even according
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to the Pelagians themselves, no merits can be found in infants,

such as would explain why some of them should be admitted
into the kingdom but others should be excluded from it. But,
just as now, in order to show that the grace of God is not given
according to our merits, I believed it better to defend this truth
in accordance with both points of view-our own, whereby we
say that infants are bound by original sin, and that of the Pelagi-
ans, who deny that there is original sin-and yet I cannot for
that reason doubt that infants have something which he par-
dons who saves his people from their sins,92 so, in the third
book of On Free Choice of the Will, I opposed the Manichaeans
go. Rom 9.23.
g1. See Prosper, Ep. 225.3. There Prosper makes reference to Augustine's
C.lul., dating from around 421, in which see especially 4.8.46. Augustine treats
this topic at greater length in C. duas epp. Pel. 2.5.9-6.12 (circa A.D. 420).
g2. Cf. Matt 1. 2 1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 297

according to both opinions-whether the ignorance and diffi-

culty without which no one is born are punishments or basic
elements of our nature-and yet I hold one of these (and this
also I expressed dearly enough in that book93): that these
things are not part of the nature of man as created, but his
punishment, as condemned.
(30) In vain, then, is objection raised against me from that
old book of mine, that I may not argue the case of infants as I
ought to argue it and to demonstrate by it with the light of dear
truth that the grace of God is not given according to men's mer-
its. For if, when as a layman I began the books, On Free Choice
of the Will, and when as a priest I finished them, I still had
doubts about the condemnation of infants that are not born
again and the salvation of infants that are born again, no one,
I think, would be so unfair and hostile as to stay my progress
and to judge that I must remain in that uncertainty. But it could
be more accurately thought that I ought not to be believed to
have had doubts on this question, since it seemed to me that
those against whom my argument was directed were to be re-
futed in such a way that, whether there is punishment for origi-
nal sin in infants (as is the truth), or there is not (as some erron-
eously think), in no way [1011] could it be believed that there
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is a mixture of two natures, one good and one evil, such as the
Manichaean error introduces. Far be it from us therefore so to
forsake the cause of infants as to say that it is uncertain to us
whether those reborn in Christ pass into eternal salvation if
they die in infancy, but those not reborn pass into the second
death. For that which is written, "By one man sin entered into
the world, and by sin death, and so death passed upon all
men,,,94 cannot be correctly understood in any other sense.
And from this eternal death, a most just retribution for sin, no
one delivers any person, infant or adult, except him who died
for the remission of our sins, both original and personal, with-
out any sin of his own, either original or personal. But why did
he deliver these rather than those? Again and again we say, and

93. See De lib. arb. 3.18.52,3.20.55-58,3.23.71-

94. Rom 5. 1 2.

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 298 GIFT OF PERSEVERANCE

we are not ashamed to say, "0 man, who are you who reply
against God?,,95 "Incomprehensible are hisjudgments, and un-
searchable his ways.,,96 And let us add, "Seek not the things that
are too high for you, and search not into things above your
a bili ty. ,,97
(31) You see then, beloved, how absurd it is, how contrary to
soundness of faith and purity of truth, for us to say that, when
infants die, they are judged in accordance with those things
which it is foreknown they would do if they were to live. Yet
this opinion, which certainly all human sentiment, if it have any
rational foundation, however small, and especially Christian
sentiment, rejects with horror, they have been driven to hold,
who wished to separate themselves from the error of the Pela-
gians in such a way that they nevertheless think that they must
believe and also put forward in argument that "the grace of
God, by Jesus Christ our Lord,,,98 by which alone, after the fall
of the first man, in whom we all fell, we are helped, is given
to us according to our merits. This opinion Pelagius himself
condemned before the eastern bishops, in fear of his own con-
demnation. 99 But if we cannot say this, that is, that the dead are
judged according to the works, good or evil, they would have
done if they had lived, in other words, works which do not exist
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and, in God's foreknowledge itself, will not exist-if we cannot

say this, which, as you see, would be a grievous error to say,
then what will remain for us but to confess, with the darkness
of disputation removed, that the grace of God is not given ac-
cording to our merits, the position which the catholic Church
defends against the Pelagian heretics, and to recognize this as
all the more evidently true in the case of infants? For neither is
God constrained by fate to come to the aid of these infants, but
not of those, when the situation is the same for both, nor shall
we think that human affairs, in the case of infants, are gov-
erned, not by divine providence but by chance, when these are
rational souls which are to be saved or condemned, and yet not
a sparrow falls to the ground without the will of our Father in
95· Rom 9.20. 96. Rom 11.33.
97· Sir 3.22. 98. Rom 7.25.
99. See De gest. Pel. 14.30.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 299
heaven. 100 Neither is it to be attributed to parental negligence,
when infants die without baptism, so that heavenly judgments
are taken to have nothing to do with it, as though those who
die badly in this way had of their own free will chosen those
negligent parents, of whom they were born. And what shall I
say about an infant [1012] who expires some time before he can
be aided by the ministry of one who baptizes? For frequently
the parents are eager and the ministers are ready that baptism
be given to the infant; nonetheless, because God is unwilling,
it is not given, for he has not kept the infant in this life for a
short time so that it might be given. Again, why has it happened
at times that the children of unbelievers could be given the aid
of baptism so that they would not go into perdition, and yet the
children of believers could not? Clearly this shows that there is
no respect of persons with God; 101 otherwise, he would deliver
the children of his worshippers rather than those of his en-
emies.
13.(32) And indeed, since we are treating here of the gift of
perseverance, why is it that one unbaptized person about to die
is given assistance, lest he die without baptism, while another
person who is baptized and about to fall is not given assistance
so that he might die before his fall? Or shall we perhaps listen
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again to that absurdity which declares that it is of no advantage

for a person to die before his fall, since he will be judged ac-
cording to those actions which God foreknew that he would
have done had he lived? Who could have the patience to listen
to an assertion so perverse, so violently contrary to the sound-
ness of faith? Who could bear it? Yet this is what they are driven
to say, who will not profess that the grace of God is not given
according to our merits. But those who, perceiving the obvious
falsity and absurdity of such a statement, refuse to say that any-
one who has died is judged according to what God foreknew
he would have done had he lived, have no further reason to say
what the Church condemned in the Pelagians and caused to be
condemned by Pelagius himself: that the grace of God is given
according to our merits. For they see that some infants not re-
100. Cf. Matt 10.29. 101. Cf. Rom 2.11, CO!3.2S.

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 300 GIFT OF PERSEVERANCE

born are taken from this life to eternal death, while others, re-
born, are taken to eternal life; and of those who are reborn,
that some leave this world after persevering to the end, while
others are retained in this life until they fall, who certainly
would not have fallen if they had been taken hence before their
lapse; and again that some who fall do not depart from this life
until they return [to grace], who, if they had died before their
return, would certainly have perished.
(33) Thus, we have shown with sufficient clarity that the
grace of God, both of the beginning [of faith] and of persever-
ance to the end, is not given according to our merits, but ac-
cording to his most secret, and at the same time most just, wise,
and benevolent will, for "those whom he predestined, he also
called,,,102 by that calling of which it is said, "The gifts and the
calling of God are without repentance.,,103 And no one can be
said with any degree of certainty by men to belong to this call-
ing, until he has left this world, but in this "human life," which
"is a temptation upon earth," 104 "he who thinks to stand, let him
take heed lest he fall.,,105 For indeed (as I have already
stated 106) , those who will not persevere are mingled, by the
most provident will of God, with those who will persevere, so
that we may learn to be "not minding high things but con-
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senting to the humble,,,107 and that we may "with fear and

trembling" work out our salvation; "For it is God who works"
in us "both to will and to accomplish, according to his [1013]
good will.,,108 Therefore, we will, but God also works in us to
will; we work, but God also works in us to work, according to
his good will. This is useful to us both to believe and to affirm;
this is pious and true, that our confession should be humble
and submissive, and everything should be given to God. Think-
ing, we believe; thinking, we speak; thinking, we do whatever
we do; but in that which concerns the way of piety and the true
worship of God, "we are not sufficient to think anything as of

102. Rom 8.30. 103. Rom 11.29.

104. Job 7·1. 105.1 Cor 10.12.
106. See above, 8.19. 107. Rom 12.16.
108. Phil 2.12-13.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 GIFT OF PERSEVERANCE 301
.
ourseI ves, b ut our su ffi Clency . f rom Go.
IS d ,,109 For " our h eart IS
.
. h'
not WIt In our own power, nor our t oug ts,h h "llO h A
w ence m-
brose, who says this, also states, "Yet who is so blessed as always
to rise up in his heart? But how can this be done without divine
help? In absolutely no way. Finally," he says, "the same Scrip-
ture earlier I I I affirms, 'Blessed is the man whose help is from
you; he is ascended in his heart.' ,,112 Certainly Ambrose said
this, not only because he read it in sacred Scripture, but also
because, as we should undoubtedly believe about the man, he
felt their truth in his own heart. Hence, that which we say in
the mysteries of the faithful, that we may have our hearts lifted
up to the Lord, is a gift of the Lord, and it is for this gift that
those who have said this are admonished by the priest after
these words to give thanks to the Lord our God, to which they
reply that it is fitting and just. \13 For, since our heart is not in
our power, but with the help of God is lifted up so that it arises
and tastes of "the things that are above, where Christ is sitting
at the right hand of God," not "the things that are upon the
earth," I 14 to whom should we give thanks for so a great a thing,
unless to the Lord our God who does this, who has chosen us

109. 2 Cor 3.5. 110. Ambrose, De fuga saeculi 1.1.

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Ill. Ambrose has earlier cited Ps 118.36: "Incline my heart into your testi-
monies."
112. De fuga saeculi 1.2, quoting Ps 83.6.
113. Here Augustine is referring to the ancient dialogue (found in Hippoly-
tus [d. 235], but doubtless older) which precedes the Preface to the Eucharistic
Prayer in the eucharistic liturgy (seeJungmann, Mass of the Roman Rite, 2.110-
15, which contains several references to Augustine). This dialogue belongs to
that part of the liturgy which came to be called the "Mass of the Faithful" (Au-
gustine'S words are sacramenta fidelium) , because catechumens were excluded
and only the baptized (the "faithful") were admitted. The dialogue proceeds:
Priest: The Lord be with you.
People: And with your spirit.
Priest: Lift up your heart.
People: We have, to the Lord.
Priest: Let us give thanks to the Lord, our God.
People: It is fitting and just.
Augustine always quotes 'Lift up your heart' (Sursum cor), rather than the more
familiar 'Lift up your hearts' (Sursum corda). See Van der Meer, Augustine the
Bishop, 639.
114. Co13.1 ,2.

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Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 302 GIFT OF PERSEVERANCE

by delivering us from the depths of this world by such a gift,

and has predestined us before the foundation of the world? liS

The Preaching of Predestination

14.(34) But they say that this "doctrine of predestination is
opposed to the usefulness of preaching." 116 As if indeed it had
been an obstacle to the preaching of the Apostle! Did not that
teacher of the Gentiles in faith and truth both frequently com-
mend predestination and not cease to preach the word of God?
For because he said, "It is God who works in you both to will
and to accomplish, according to his good will," I 17 did he fail to
exhort us both to will and to do what is pleasing to God? And
because he said, "He who has begun a good work in you will
perfect it unto the day of ChristJesus," I 18 did he for this reason
not persuade men to begin and to persevere to the end? Un-
doubtedly the Lord himself commanded men to believe, and
said, "Believe in God, believe also in me,,,119 but his statement
was not for that reason false nor his doctrine vain when he de-
clares, "No one can come to me," that is to say, no one can be-
lieve in me, "unless it has been given him by my Father."120 Nor,
again, because the latter doctrine is true, is the former precept
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in vain. Why, then, do we think that the doctrine of predestina-

tion is disadvantageous for preaching, commandment, exhor-
tation, rebuke-all of which are amply cited in Scripture-
[10 14] when it is a doctrine that the same divine Scripture com-
mends?
(35) Would anyone dare to say that God did not foreknow
those to whom he would give the gift of believing, or whom he
would give to his Son so that he should lose none of them?121
And indeed if he foreknew this, certainly he foreknew his own
gifts, by which he would deign to deliver us. This and nothing
else is the predestination of the saints, namely, the foreknowl-
115. Cf. Eph 1.4-
116. Hilary, Ep. 226.2; see also Prosper, Ep. 225,3,6.
117. Phil 2.13. ll8. Phil 1.6.
llg. John 14.1. 120. John 6.66.
121. Cf.John 18.g.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 303

edge and the preparation of God's favors, by which those who

are delivered are most certainly delivered. And where are the
others, if not left by the just divine judgmene 22 in the mass of
perdition?123 There the Tyrians and Sidonians were left, who
could have believed, if they had seen the wonderful signs of
Christ. But since it was not given them to believe, that through
which they would have believed was also denied to them. From
this it appears that some have naturally in the understanding
itself a divine gift of intelligence which would move them to
faith, if either they heard the words or perceived the signs fitted
to their minds,124 but nonetheless if, by the loftier judgment of
God, they were not separated from the mass of perdition by
the predestination of grace, then neither those divine words
nor deeds reach them, through which they might believe, if
only they heard or saw such things. Those Jews also were left
in the same mass of perdition, who were unable to believe in
such great and evident works that were performed in their
sight. Nor has the gospel been silent concerning why they could
not believe, for it says, "And whereas he had done so many
miracles before them, they believed not in him, so that the say-
ing of Isaiah the prophet might be fulfilled, which said, 'Lord,
who has believed our hearing? And to whom has the arm of
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the Lord been revealed?' And therefore they could not believe,
because Isaiah said again, 'He has blinded their eyes, and hard-
ened their heart, that they should not see with their eyes, nor
understand with their heart, and be converted, and I should

122. Restoring the word iudicio, omitted from BA.

123. See note to De nat. et gr. 5.5, above.
124. Ex quo apparet habere quosdam in ipso ingenio divinum naturaliter munus
intelligentiae, quo moveantur ad fidem, si congrua suis mentibus, vel audiant verba, vel
signa conspiciant. This is the theory of the "congruous call," first developed in
Ad Simpl. 1.2.13. See Introduction to De nat. et gr. in this volume. However,
here that which enables a response to the congruous call is not, as in Ad Simpl.,
a natural desire for God present in all, but a special divine gift not given to all.
Burns notes that this passage is a unique reference to the congruous call in
Augustine'S latest works, and that "in the single instance in which a congruous
call might have worked, it was not given," whereas "those who did hear the
preaching needed not a different set of miracles, but an interior grace which
would soften their hardness and illuminate their blindness of heart" (Burns,
Development, 166-67, compare 37-49).

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 304 GIFT OF PERSEVERANCE

heal them.' ,,125 Hence the eyes of the Tyrians and Sidonians
were not blinded, nor their hearts hardened in that way, be-
cause if they had seen such signs as the Jews saw, they would
have believed. Yet the fact that they could have believed did
not help them, for they were not predestined by him whose
'Judgments are incomprehensible and whose ways are un-
searchable." 126 Nor would the fact that the Jews were unable to
believe have been an obstacle to their faith if they had been
predestined in such a way that God would enlighten them
when they were blind and would wish to take away their heart
of stone, when they had been hardened. Perhaps indeed what
the Lord said of the Tyrians and Sidonians could be under-
stood in a different sense,127 but that no one comes to Christ,
except one to whom it has been given, and that it is given to
those who have been elected in him before the foundation of
the world, he beyond any doubt confesses, the ears of whose
heart are not deaf when he hears with the ears of the flesh. Yet
this doctrine of predestination, which is clearly enough ex-
pressed in the words of the gospel itself, did not prevent the
Lord from saying both regarding the beginning of faith, these
words which I mentioned a little earlier, "Believe in God, be-
lieve also in me,,,128 and regarding perseverance, "We ought
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always to pray and not to faint.,,129 For they hear these things
and do them, to whom it is given; but they to whom it is not
given do not do them, whether they hear them or not. "Because
to you," he says, "it is given to know the mystery of the kingdom
of heaven, but to them it is not given." 130 One of these refers to
the [1015] mercy and the other to the judgment of him to
whom our soul says, "Mercy and judgment I will sing to you, 0
Lord.,,131
(36) Thus, the preaching of predestination should not hin-
der the preaching of perseverance and progress in faith, in or-
der that those to whom it has been given that they should obey,
should hear that which they ought to hear. For, "how will they

125. John 12.37-40. 126. Rom 11.33.

127. See above, 10.24. 128.John 14.1.
129. Luke 18.1. 130. Matt 13.11.
131. Ps 100.1.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 305

hear without a preacher?,,132 And, conversely, to preach of

progress in faith and perseverance in it to the end should not
hinder the preaching of predestination, in order that one who
lives in faith and obedience should not be exalted because of
that very obedience, as by a good which is one's own and not
one which is received, but rather, "He who glories, let him glory
in the Lord.,,133 For "we must take glory in nothing, since noth-
ing is our own.,,134 This Cyprian saw most faithfully and ex-
plained most fearlessly, and thus he declared predestination to
be most certainly true. For if "we must take glory in nothing,
since nothing is our own," then we ought not to boast of the
most persevering obedience, nor should we attribute it to our-
selves, as if it were not given to us from above. Thus it is a gift
of God, which, as all Christians profess, God foreknew that he
would give to those who were called by that calling of which it
is said, "The gifts and the calling of God are without repen-
tance.,,135 And this, therefore, is that predestination which we
preach in faith and humility. And nevertheless that same
teacher and worker, who believed in Christ and who lived in
holy obedience with the utmost perseverance even to suffering
death for Christ, did not cease to preach the gospel, to exhort
to faith and to devout living and to that very perseverance to
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the end, in consequence of having said, "We must take glory

in nothing, since nothing is our own." In these words Cyprian
states without any ambiguity the true grace of God, that is,
grace which is not given according to our merits. And since
God foreknew that he would give this grace, beyond doubt pre-
destination is proclaimed in these words of Cyprian. And if
predestination did not prevent Cyprian from preaching obedi-
ence, it certainly ought not to prevent us.
(37) Therefore, although we say that obedience is a gift of
God, still we exhort people to it. But to those who listen obedi-
ently to the exhortation of truth, this very gift of God is given,
that is, to listen obediently, while to those who do not so listen,
it is not given. For it was not just anyone, but Christ who said,
132. Rom 10.14. 133.1 Cor 1.31.
134. Cyprian, Ad Quirinum 3.4, also quoted above, De praed. sanet. 3.7.
135. Rom 11.29.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 306 GIFT OF PERSEVERANCE

"No one comes to me, unless it has been given him by my Fa-
ther,,,136 and, "To you it is given to know the mystery of the
kingdom of heaven, but to them it is not given." 137 And on the
subject of continence, "Not all receive this word, but those to
whom it is given.,,138 And the Apostle, in exhorting married
people to conjugal chastity, says, "I would that all men were
even as myself, but everyone has his proper gift from God, one
in this way, but another in that.,,139 This suffices to show that
not only continence is a gift from God, but also the chastity of
those who are married. Although all this is true, [1016] never-
theless we exhort others to the practice of these virtues, to the
extent that it is given to each of us to be able to exhort, for
this also is a gift of him in whose "hand are both we and our
words.,,140 Therefore, the Apostle says, "According to the grace
that is given to me, as a wise architect, I have laid the founda-
tion.,,141 And elsewhere, "To everyone as the Lord has given:
I have planted, Apollos watered, but God gave the increase.
Therefore, neither he who plants is anything, nor he who wa-
ters, but God who gives the increase.,,142 And therefore, just as
only he who has received this gift exhorts and rightly preaches,
so certainly he who obediently hears him is he who has received
this gift. This is why the Lord, when he was speaking to those
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whose bodily ears were open, nevertheless said, "He that has
ears to hear, let him hear.,,143 Undoubtedly, he knew that they
did not all have "ears to hear." But the Lord himself shows by
whom those who have them, have them, when he says, "I will
give them a heart to understand me and ears which hear.,,144
Ears to hear are the gift of obedience itself, whereby those who
possess it come to him, to whom "no one comes unless it has
been given to him by my Father." Hence, we exhort and
preach, but only those who have ears to hear, hear us obedi-
ently, while to those who do not have them, it happens as it is
written, "and hearing they hear not." 145 They hear, that is, with
136. John 6.66. 137. Matt 13.11.
138. Matt 19.11. 139.1 Cor 7.7.
140. Wis 7.16. 141. 1 Cor 3.10.
142. 1 Cor 3'5-7. 143. Luke 8.8.
144. Bar 2.31. Augustine's text differs somewhat from Vg.
145· Matt 13.13.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 307

the bodily sense, but not with the heart's assent. But as to why
these have ears to hear and those do not, that is, why to these it
has been given by the Father that they come to the Son, while
to those it has not been given-"Who has known the mind of
the Lord? Or who has been his counselor?,,146 Or, "0 man, who
are you who reply against God?" 147 Must that which is evident
be denied, because that which is hidden cannot be understood?
I ask, shall we say that what we see to be so, is not so, because
we cannot discover why it is so?
15.(38) But they say, as you write,148 "No one can be aroused
by the stimuli of rebuke if in the assembly of the Church it is
declared to numerous hearers: On predestination the set de-
termination of the will of God is such that some of you, having
received the will to obey, have passed from unbelief to faith,
or, having received perseverance, remain in faith, but others
of you, who remain in the delights of sin, have not yet arisen,
because the assistance of pitying grace has not yet raised you.
But if any of you have not yet been called, whom God by his
grace has predestined to be elected, you will receive this grace,
whereby you will wish to be and will be elected. And from any
of you who obey, if you have been predestined to be rejected,
the strength to obey will be withdrawn, so that you will cease to
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obey." When these things are said, they ought not to keep us
from confessing the true grace of God, that is, grace which is
not given according to our merits, and from confessing in ac-
cordance with it the predestination of the saints, even as we are
not deterred from confessing God's foreknowledge, if some-
one should speak thus to the people concerning it: "Whether
you do or do not live rightly now, you will later be such as God
has foreknown that you will be, either good ifhe has foreknown
you as good, or evil if he has foreknown you as evil." If upon
hearing this, some should become torpid and sluggish, [1017]
and falling away from their labor into a quest for pleasure,
should pursue their lustful desires, ought we for that reason to

146. Rom 11.34. 147. Rom 9.20.

148. This passage does not appear in the letters of Prosper and Hilary which
we possess, but a similar idea is found in Hilary, Ep. 226.5. The text quoted
here is discussed in greater detail in 22.58-61 below.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 308 GIFT OF PERSEVERANCE

think that what has been said about the foreknowledge of God
is false? Will they not be good if God has foreknown that they
will be good, no matter in what degree of evil they now live?
But if God has foreknown them to be evil, will they not be evil,
no matter in what degree of goodness they may now appear to
live? There was a brother in our monastery who, when he was
upbraided by the brothers and asked why he did some things
which should not have been done, and did not do things which
should have been done, replied, "Whatever I may now be, I
shall be such as God has foreknown that I shall be." Surely he
both spoke the truth and did not become any better by this
truth, but instead he progressed so far in evil that he deserted
the monastic community and became like a dog returned to his
vomie 49-and yet, what he will later be remains uncertain. Are
the truths that are taught concerning God's foreknowledge to
be either denied or held back for the sake of such souls, at a
time when, if we do not speak them, people will pass over into
other errors?
16.(39) Furthermore, there are those who either do not pray,
or who pray without fervor, for they have learned from the
teaching of the Lord that God knows what our needs are before
we ask him.lso Shall we suppose that on account of such people
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the truth of this statement is to be abandoned or deleted from

the gospel? Not at all, since it is the case that God has prepared
some things to be given even to those who do not pray for them,
such as the beginning of faith, but other things to be given only
to those who pray for them, such as perseverance to the end;
clearly, he who thinks that he possesses this from himself does
not pray for it. So let us take care, lest, while we are afraid that
exhortation will grow cold, prayer should be extinguished and
arrogance inflamed.
(40) Therefore, let the truth be spoken, above all when some
question moves us to declare it. And let those who can, grasp
it, lest perhaps, while we are being silent on account of those
who cannot grasp it, they not only be deprived of truth but be
themselves grasped by error, who can grasp the truth by which
149. Cf. Prov 26.11. 150. Cf. Matt 6.8.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 309

the error is guarded against. For it is easy, and indeed useful,

to be silent about some truth for the sake of those who are inca-
pable of comprehending it. For why else did the Lord say, "I
have yet many things to say to you, but you cannot bear them
now,,,151 and the Apostle say, "I could not speak to you as to
spiritual, but as to carnal persons. As to little ones in Christ, I
gave you milk to drink, not solid food, for you were not able as
. h er are you now a ble.
yet. B ut nett "~152 H
owever, m. a certam .
manner of speaking, it can happen that what is said should be
both milk for infants and solid food for adults, as for example,
"In the beginning was the Word, and the Word was with God,
and the Word was God.,,153 What Christian can be silent about
this? Who can grasp it? And what more sublime 154 truth can be
discovered in sound doctrine? Nonetheless, it is not withheld
from children nor from adults, nor is it hidden from children
by adults. Yet the reason for withholding the truth is one thing,
the necessity for speaking it another. It would be tedious to
inquire into or to include all the reasons for withholding the
truth, but one of them is this, that [if we spoke it] [1018] we
might make worse those who do not understand it, while we
wish to make those who understand it more learned, who in-
deed do not become more learned when we withhold such a
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thing, but also do not become worse. But when a truth is of

such a quality that he who cannot grasp it is made worse by our
speaking it, while he who can grasp it is made worse by our
silence, what do we think should be done? Ought we not speak
the truth, so that he who can grasp it may grasp it, rather than
be silent, so that not only may neither grasp it, but also he who
is more intelligent should himself be made worse? For if he
should hear it and grasp it, more people would also learn it
from him. For the more capable someone is of learning, the
more suitable he is of teaching others. The enemy of grace
presses upon us and in every way urges us to believe that grace
151.John 16.12. 152. I Cor 3.1-2.
153.John 1.1.
154. There is a play on words here, relying on two meanings of grandis: on
the one hand. used of persons, 'adult' or 'grown up', on the other hand, used
of words or ideas, 'sublime.'

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 310 GIFT OF PERSEVERANCE

is given according to our merits, and thus grace is no longer

grace, and are we unwilling to say what we can say, from the
testimony of Scripture? Are we afraid lest by speaking we of-
fend him who cannot grasp the truth, and not also afraid lest
through our silence he who can grasp the truth be grasped by
falsehood?
(41) For either predestination must be preached in the way
in which holy Scripture clearly declares it, that in the predes-
tined the gifts and calling of God shall be without repen-
tance,155 or it must be admitted that the grace of God is given
according to our merits, as the Pelagians hold, although this
opinion, as I have often said already, may be read in the pro-
ceedings of the eastern bishops to have been condemned even
by the mouth of Pelagius himself.156 In any case, those on ac-
count of whom I am writing this work are removed from the
heretical perversity of the Pelagians to this extent, that, al-
though they do not want to say that those who through the
grace of God become and remain obedient are predestined,
still they confess that this grace precedes the will of those to
whom it is given, 157 lest indeed this grace be thought to be given
not freely, as the truth declares, but rather in accordance with
the merits of a preceding will, as the Pelagian error maintains
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in contradiction to the truth. Thus grace also precedes faith,

for if faith precedes grace, then undoubtedly the will also pre-
cedes it, for there cannot be faith without the will. But if grace
precedes faith, since it precedes the will, then clearly it pre-
cedes all obedience, and it also precedes love, by which alone
God is truly and agreeably obeyed, and grace works all these
things in him to whom it is given, all of whose own doing in
these things it precedes.
17. There remains among these benefits final perseverance,
which will be requested in vain every day from the Lord, unless
the Lord brings it about through his grace in him whose pray-
ers he has heard. Now observe how far from the truth it is to
deny that perseverance to the end of this life is a gift of God,

155. Cf. Rom 11.29. 156. See De gest. Pel. 14.30.

157. See De praed. sanet. I. 2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 311

since it is he who brings this life to an end when he has so willed,

and if he does so before someone's imminent fall, he causes
that person to persevere to the end. But an even more won-
drous and, to believers, remarkable act of the generosity of
God's goodness is that this grace is given even to infants, who
are not of such an age that obedience can be given. But to
whomever God gives these gifts of his, undoubtedly he has
foreknown that he will give them, and in his foreknowledge he
has prepared them for them. "Those," therefore, "whom he
predestined, [WIg] he also called,,,158 with that call which I am
not reluctant to mention often, and of which it is said, "The
gifts and the calling of God are without repentance.,,159 For to
order his future works in his foreknowledge, which cannot be
deceived or changed, is entirely, and nothing other than, to
predestine. But just as he whom God has foreknown to be
chaste, although this may be uncertain to him, acts in such a
way as to be chaste, so he whom God has predestined to be
chaste, although this may be uncertain to him, does not, simply
because he hears that by God's gift he will be what he will be,
fail to act so as to be chaste. Indeed, his charity is delighted, and
he is not puffed up, as if he had not received it. Not only is he
not hindered from the work of chastity by the preaching of
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predestination, but on the contrary he is helped in this task, so

that when he glories, he may glory in the Lord. 160
(42) But what I have said about chastity can also be said of
faith, piety, love, and perseverance, and, without enumerating
them individually, it can most truly be said of all the forms of
obedience by which we obey God. However, those who place
only the beginning of faith and perseverance to the end in our
own power, in such a way that they do not consider that they
are gifts of God, nor that God acts on our thoughts and wills in
order that we may acquire and retain these gifts, do grant that
he gives other things, since they are obtained from him by the
faith of the believer. Why, then, are they not afraid that exhor-
tation to these other things, and the preaching of them, will be

158. Rom 8.30. 159. Rom 11.29.

160. Cf. 1 Cor 1.31.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 312 GIFT OF PERSEVERANCE

hindered by the doctrine of predestination? Will they perhaps

say that these things are not predestined? But then they are not
given by God, or else God did not know that he would give
them. But if they are given, and if he foreknew that he would
give them, then certainly he predestined them. Therefore,just
as our brothers exhort others to chastity, charity, piety, and the
other things which they confess to be gifts of God, and cannot
deny that these things are foreknown by him, and therefore
are predestined, and do not say that their exhortations are hin-
dered by the preaching of the predestination of God, that is, by
the preaching of God's foreknowledge concerning these fu-
ture gifts of his-so let them see that their exhortations to faith
and perseverance are not hindered if these things also are said
to be, as truly they are, God's gifts and that they were fore-
known, that is predestined, to be given. Let them see, rather,
that what is hindered and overthrown by this preaching of pre-
destination is that most pernicious error, whereby it is said that
the grace of God is given according to our merits, so that he
who glories may glory, not in the Lord, but in himself.
(43) Because I would like to develop this point more clearly
for the benefit of those who are slow in apprehension, I ask
that those who have been gifted with an intelligence that leaps
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ahead bear with me in my delay. The Apostle James says, "If

any of you need wisdom, let him ask it of God, who gives to
all abundantly and does not upbraid, and it shall be given to
him."161 It is also written in the Proverbs of Solomon, "Because
the Lord gives wisdom."162 And on the subject of continence,
we read in the Book of Wisdom, whose authority has been in-
voked by great and learned men who long [1020] before us
have commented on the divine Scriptures, thus: "And I knew
that no one could be continent, except God gave it, and this also
was a point of wisdom, to know whose gift it was." 163 Therefore,
these are gifts of God, that is, wisdom and continence, not to
mention others. And our brothers agree, for they are not Pela-
gians and would not oppose this obvious truth with obstinate
161.Jas 1.5. 162. Prov 2.6.
163. Wis 8.21; slightly different from Vg. On the authority of the Book of
Wisdom, see note to De praed. sanet. 14.26, above.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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and heretical perversity. "But," they say, "that these things are
given to us by God is obtained by faith, which has its beginning
from us." They contend that this faith, both insofar as we begin
. to have it and insofar as we remain to the end in it, depends
upon us, as though we do not receive it from the Lord. Obvi-
ously this contradicts the Apostle when he says, "For what do
you have that you have not received?" 164 It also contradicts the
martyr Cyprian, who says, "We must take glory in nothing,
since nothing is our own."165 When we have said these things
and many others, which it would be tedious to repeat, and have
shown that both the beginning of faith and perseverance to the
end are gifts of God, and that it is impossible that God should
not foreknow any of his future gifts, both what things are to be
given and to whom they are to be given, and therefore those
whom he delivers and crowns have been predestined by him,
they believe that they ought to reply, "The doctrine of predesti-
nation is opposed to the usefulness of preaching, for when it is
heard, no one can be aroused by the stimuli of rebuke."166
Those who say these things do not wish it to be taught to men
that, when one comes to faith and remains in faith, these are
gifts of God, lest more despair than encouragement should ap-
pear to be introduced, when those who hear this think it is un-
Copyright © 1992. Catholic University of America Press. All rights reserved.

certain, to human ignorance, on whom God bestows or does

not bestow these gifts. 167 Why, then, do they preach, along with
us, that wisdom and continence are gifts of God? For if, when
these virtues are declared to be gifts of God, there is no impedi-
ment to the exhortation whereby we encourage people to be
wise and continent, what reason is there for them to think that
the exhortation whereby we encourage people to come to faith
and to remain in it to the end will be impeded, if these also are
said to be gifts of God, as they are proven to be by the witness
of his Scriptures?
(44) Now-to put aside the topic of continence and speak

164. 1 Cor 4.7.

165. Cyprian, Ad Quirinum 3.4, cited above, 14.36.
166. See above, 14.34 and 15.38, and the references to the letter of Hilary
found there.
167. Cf. Hilary, Ep. 226.6.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 314 GIFT OF PERSEVERANCE

here only of wisdom-note what the Apostle James, already

cited, says: "But the wisdom that is from above, first indeed
is chaste, then peacable, modest, easy to be persuaded, full of
mercy and good fruits, without judging, without dissimula-
tion.,,168 Do you not see, I implore, that wisdom, abounding
with so many great and good things, descends from the Father
oflights? Indeed, as the same Apostle says, "Every best gift and
every perfect gift is from above, coming down from the Father
of lights." 169 To put aside the other qualities mentioned, why
do we rebuke the unchaste and the contentious, to whom nev-
ertheless we preach that chaste and peaceable wisdom is a gift
of God? Nor do we fear that, motivated by uncertainty about
the divine will, they may find in this preaching more despair
than exhortation, or that they should be moved, [1021] by the
stimuli of rebuke, against us rather than against themselves,
since we reproach them for not possessing these things, which
we ourselves say are not brought about by the human will, but
rather given by the divine generosity. Finally, why did not the
preaching of this grace deter the Apostle James himself from
reproaching the troublesome by saying, "If you have bitter
zeal, and there are contentions in your hearts, glory not and be
not liars against the truth. For this is not wisdom descending
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from above, but earthly, sensual, devilish. For where there is

envy and contention, there is inconstancy and every evil
work,,?170 Hence, the troublesome are to be rebuked both by
the testimony of the divine Scriptures and by those practices
which these brothers have in common with us, and this rebuke
is not hindered by the fact that we proclaim that the peaceable
wisdom, by which the contentious are corrected and remedied,
is a gift of God. In the same way, unbelievers or those who fail
to remain in faith are to be rebuked, without any impediment
to this rebuke from the preaching of God's grace, although that
preaching commends that very faith and the continuation in it
as gifts of God. For, although wisdom is obtained through
faith-as the Apostle J ames himself has attested, when he said,

168.Jas 3.17. 16g.Jas 1.17.

17o.Jas 3.14-16.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 315

"If any of you need wisdom, let him ask it of God, who gives to
all abundantly and does not upbraid, and it shall be given to
him,,,171 and added immediately, "But let him ask in faith, wa-
vering in nothing" 172-nevertheless, because faith may be
given before it is requested by him to whom it is given, it does
not follow that it is not a gift of God, but derives from us, simply
because it is given to us without our asking for it. For the Apos-
tle [Paul] says very clearly, "Peace be to the brothers and charity
with faith from God the Father, and the Lord Jesus Christ."J73
Therefore, from him from whom peace and charity are given,
faith is also given, and this is why we pray to him not only that
faith may be increased in those who possess it, but also that it
may be given to those who do not possess it.
(45) Nor do these brothers, on whose account I am saying
these things, who complain that our doctrine of predestination
and grace hinders exhortation, exhort only to those gifts which
they hold are not given by God but come from us, such as the
beginning of faith and perseverance to the end. This indeed is
what they should do, that is, only exhort unbelievers to believe
and believers to continue to believe. But as to those things
which, along with us, they do not deny are gifts of God, so that
together with us they work to destroy the error of the Pelagians,
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that is to say, concerning modesty, continence, patience, and

the other virtues, by which we live rightly, and which are ob-
tained from the Lord through faith, they ought simply to pray
for them or to show that they should be prayed for, either for
oneself or for others, but not to exhort anyone to acquire and
retain them. When, nonetheless, they exhort others to these
things, as far as they are able, and admit that people ought so
to be exhorted, they show adequately enough that exhortations
either to faith or to perseverance to the end are not hindered
by that preaching, that is, by the fact that we teach that these
things also are gifts of God and are bestowed on anyone, not
by oneself, but by God.
(46) "But," it is said, "whoever abandons faith does so

171. Jas 1.5· 172.Jas 1.6.

173. Eph 6.23·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 316 GIFT OF PERSEVERANCE

through his own fault, when he yields and consents to the temp-
tation which causes him to abandon faith." Who denies this?
But it cannot on this basis be said that perseverance in faith is
not a gift of God. For this perseverance each person requests
every day, who prays, [1022] "Bring us not into temptation," 174
and if this is favorably heard, he receives it. And thus, in asking
every day to persevere, clearly one is placing one's hope of per-
severance not in oneself, but in God. However, I do not wish to
belabor the point with my words; instead, I leave it to them to
reflect upon, that they might realize the sort of opinion of
which they have persuaded themselves, saying "that by the
preaching of predestination more despair than exhortation is
impressed upon those who hear." For this is equivalent to say-
ing that a man despairs of his salvation when he has learned to
place his hope not in himself but in God, although the prophet
proclaims, "Cursed be the man who has his hope in man.,,175
(47) Therefore, these gifts of God which are given to the elect
who are called according to his purpose, among which gifts are
both to begin to believe and to persevere in faith to the end of
this life (as I have shown, with so much evidence both of reason
and authority)-these gifts, if there is no such predestination as
I defend, are not foreknown by God. But they are foreknown.
Copyright © 1992. Catholic University of America Press. All rights reserved.

This, therefore, is the predestination which I defend.

18. Thus sometimes this same predestination is also desig-
nated by the name of foreknowledge, as when the Apostle says,
"God has not cast away his people, whom he foreknew." 176 The
words here, "he foreknew," can only be understood correctly
as "he predestined," as the context of this passage shows. For
the Apostle was speaking of the remnant of the Jews, who were
saved, while the rest perished. For he had earlier cited these
words of the prophet to Israel, "All the day long have I spread
my hands out to a people that believes not and contradicts
me,,,177 and, as if the reply were given, "What then has become
of the promises made by God to Israel?" immediately went on,

174. Matt 6.13. 175·Jer 17·5·

176. Rom 11.2. 177. Rom 10.21, citing Isa 65.2.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 317

"I say then, has God cast away his people? Far from it. For I
also am an Israelite of the seed of Abraham, of the tribe of
Benjamin," by which he meant, "For I also am from the same
people." Next he added the words now under discussion: "God
has not cast away his people, whom he foreknew." And to show
that the remnant had been left by God's grace, not by the merits
of their works, he went on to add, "Do you not know what the
Scripture says of Elias, how he calls on God against Israel?" and
so on. 178 "And what," he asks, "does the divine answer say to
him? 'I have left me seven thousand men that have not bowed
their knees to Baal.' ,,179 God does not say, "There have been
left for me," or "They have left themselves for me," but "I have
left me" [reliqui mihi]. "Even so then," the Apostle continues, "at
this present time also, there is a remnant made through 180 the
election of grace. And ifby grace, it is not now by works, other-
wise grace is no longer grace." And bringing together those
things which I have already quoted, he asks, "What then?" and
in reply to this query says, "That which Israel sought, it has not
obtained, but the election has obtained it, and the rest have
been blinded."181 Therefore, in speaking of this election and
this remnant, which was made through the election of grace,
the Apostle meant that people which God did not reject, be-
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cause he foreknew them. This is that election by which those

whom he willed, he chose in Christ [1023] "before the founda-
tion of the world," that they "should be holy and unspotted in
his sight in charity," predestining them "unto the adoption of
children."182 Thus, no one who understands these words can
deny or doubt that, when the Apostle says, "God has not cast
away his people, whom he foreknew," he intends to signify pre-
destination. For God foreknew the remnant which he was go-
ing to make according to the election of grace. That is, there-

178. Rom 11.2. 179. Rom 11.4, citing I Kgs 19.18.

180. Augustine's text here reads, reliquiae per electionem gratiae factae sunt. V g
reads, reliquiae secundum electionem gratiae salvae factae sunt, translated in the
Douai version as, 'There is a remnant saved according to the election of grace.'
Augustine's reading is closer to the Gk than is the Vg.
181. Rom 11.5-7. 182. Eph 1.4.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 318 GIFT OF PERSEVERANCE

fore, he predestined them, for undoubtedly he foreknew, ifhe

predestined; but to have predestined is to have foreknown that
which he was going to do.
19.(48) What, then, prevents us, when in certain commenta-
tors on the word of God we read of God's foreknowledge, in
passages which are concerned with the calling of the elect, from
understanding this same predestination to be meant? For per-
haps they preferred to use this word ["foreknowledge"], which
is both more easily understood and not inconsistent with but
indeed in accordance with the truth which is declared concern-
ing the predestination of grace. This I know, that no one has
been able, without falling into error, to argue against this pre-
destination, which we defend according to the holy Scriptures.
But I think such holy men, renowned with praise everywhere
for their faith and Christian learning, as Cyprian and Am-
brose, whose clear testimonies I have set forth, should suffice
for those who request the opinions of commentators on this
subject. 183 And they should suffice for both doctrines, that is,
[first], that they should in all circumstances believe and preach,
as they ought to believe and preach, that the grace of God is
gratuitous, and, [second], that they should not think this
preaching is incompatible with the preaching by which we ex-
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hort the indolent or rebuke the evil. For these men, although
they preached the grace of God in such a way that one of them
said, "We must take glory in nothing, since nothing is our
own,,,184 and the other said, "Our heart is not within our power,
nor our thoughts," 185 nevertheless did not cease to exhort and
rebuke, so that the divine commandments might be obeyed.
And they did not fear that it would be said to them, "Why do
you exhort us? And why do you rebuke us, if nothing good that
we have is from us, and if our heart is not in our power?" In no
way could these saints fear that such things should be said to
them, since they understood that it is given to very few to re-
ceive the teaching of salvation from God himself, or from the
183. Cf. Hilary,Ep. 226.8.
184. Cyprian, Ad Quirinum 3.4, first cited in this book at 14.36.
185. Ambrose, De fuga saeculi 1.1, first cited in this book at 8.19.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 319

angels of heaven, without any human preaching to them, but

that rather it is given to many to believe in God through [the
ministry of] men. Yet in whatever way the word of God is ad-
dressed to a man, beyond doubt that he hears it in such a way
as to obey it is a gift of God.
(49) Thus, the most eminent commentators on the divine
Scriptures that I have just mentioned have both preached the
true grace of God as it ought to be preached, that is, as a grace
which no human merits precede, and urgently exhorted their
audience to carry out the law of God, so that those who might
have the gift of obedience should hear what commandments
they ought to obey. For if any of our merits precede grace, then
it is clearly the merit of some action, or word, or thought, in
which is understood also the good will itself, but he [1024] very
briefly encompassed every kind of merit, who said, "We must
glory in nothing, since nothing is our own." And he who said,
"Our heart is not within our power, nor our thoughts," did not
indeed pass over our actions and words, for there is no human .
action or word which does not proceed from the heart and
thought. What more could the most glorious martyr and bril-
liant teacher Cyprian do in this regard than when he admon-
ished us that we must pray, in the Lord's Prayer, even for the
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enemies of the Christian faith? Then he showed what he

thought about the beginning of faith, that even this is a gift of
God. And as to perseverance to the end, he has shown us that
the Church of Christ prays every day for it, because this also,
no one grants but God, to those who have persevered. Like-
wise, the blessed Ambrose, commenting on the passage from
Luke the evangelist, "It seemed good to me also,,,186 writes:
What he says seemed good to him cannot have seemed good to him
alone. For it is not simply the human will to which it seemed good,
but he likewise has found it good, "Christ, who speaks in me,,,187 who
brings it about that that which is good can also seem good to us. For
him upon whom he has mercy he also calls. Therefore, he who follows
Christ can answer, when he is asked why he wished to be a Christian,

186. Luke 1.3. 187.2 Cor 13.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 320 GIFT OF PERSEVERANCE

"It seemed good to me also." When he says this, he does not deny that
it seemed good to God, for "by God is prepared the will of man.,,188
For it is by the grace of God that God is honored by a saint. 189

Furthermore, in this same work, that is, in his Exposition of

the same gospel, when he had come to that passage where the
Samaritans refused to receive the Lord when he was going to
Jerusalem, he declared the following:
Learn at the same time that he would not be received by people who
were not converted in simplicity of heart. For if he had wished, he
would have made them devout, who had not been devout. But the
Evangelist himself noted why they would not receive him, saying, "be-
cause his face was of one going to ]erusalem.,,19o Now the disciples
earnestly desired to be received in Samaria. But God calls those whom
he deems fit, and makes him whom he wishes religious. 191

What teaching more evident and manifest do we seek in the

commentators on God's word, if we are pleased to hear from
them also what is clear in the Scriptures? But to these two writ-
ers, who ought to have been sufficient, let us add also a third,
Saint Gregory, who testifies that both to believe in God and to
confess what we believe are God's gift, saying, "Confess, I beg
you, to the Trinity of one God, or, if you prefer to say it other-
Copyright © 1992. Catholic University of America Press. All rights reserved.

wise, say that it is of one nature, and God will be asked that a
voice be given you by the Holy Spirit," that is, God will be asked
to permit a voice to be given to you, [1025] by which you may
confess what you believe. "For he will give it, I am sure; he who
gave you what is first will also give you what is second. He who
gave it to you to believe will also give it to you to confess your
faith."192

188. Prov 8,35 (LXX).

189. Ambrose, Exp. ev. sec. Luc. 1.10. Augustine also quotes this passage at
De nat. et gr. 63.75. There he omits "also" (et) from the Lucan passage under
discussion.
190 . Luke 9.53.
191. Ambrose, Exp. ev. sec. Luc. 7.27. Augustine also cites this passage at De
grato Chr. 46,51.
192. "Saint Gregory" here is Gregory of Nazianzus (329-389)' The quota-
tion is from a sermon delivered at Constantinople in 380 or 381 on the feast of
Pentecost, Oratio 41 in Pentecostem. Augustine has cited the translation made by
Rufinus around the year 400. There are significant differences between what

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 321

(50) When such great teachers as these say that there is noth-
ing in which we may glory as if it were our own and God did
not give it to us, and that our own heart and our thoughts are
not within our power; when they credit all these things to God
and confess that we have received them from him, that we are
converted to him in such a way that we will remain faithful, that
that which is good also appears good to us and we desire it, that
we honor God and receive Christ, that from being people who
were not devout we are made devout and religious, that we
believe in the Trinity itself, and that we also confess with our
voice what we believe-all these things they ascribe to the grace
of God, they acknowledge as gifts of God, they testify are from
him to us, not from ourselves. Now will anyone venture to say
that they confessed the grace of God in such a way that they
dared to deny his foreknowledge, which not only the learned
but also the unlearned confess? Moreover, if they knew that
God gave all these things, and they knew it in such a fashion
that they did not overlook the fact that he foreknew that he
would give them and that he could not be unaware of who it
was to whom he would give them, beyond any doubt they knew
Gregory said and what Augustine took him to be saying. The Greek original
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reads: Mta., Oe6T'Y/To", ch OtJTOt, rijv Tpta8a ('ILOAoyr,a-aTe, el88 /3ovAea-Oe, /-Lta.,
cpva-ew." Kat rijv OeO., CPWVTW 7Tapa TOV 7TveV/-LaTO., V/-Liv alTr,a-o/-Lev. !lwa-et, yap,
ev oi8a, (, TO 7TPWTOV 80V." Kat TO 8eVTepov (PG 36.440): "Confess, I beg you,
the Trinity of one God, or if you prefer, of one nature, and we will ask for you
from the Holy Spirit the word, 'God.' For he who gave you the first gift, will, I
know well, give you also the second." This is directed against the "Pneumato-
machoi," who, while sharing the faith of the Church about the Father and the
Son, and that the Holy Spirit participates in the attributes of the Father and the
Son, refused to give the Holy Spirit the name, "God," because the Scriptures do
not do so. Rufinus' translation is more wordy, but captures the sense of the
Greek; he adds the gloss at the end, "He who gave it to you to believe will also
give it to you to confess your faith" (CSEL 46.150). Augustine, however, alters
Rufinus' et Dei vocem dari vobis a sancto Spiritu deprecabimur, "and we will pray
that the word, 'God', be given to you by the Holy Spirit," which conveys the
meaning of the Greek. What Augustine reads instead is, et Deus vocem dari vobis
asancto Spiritu deprecabitur, "and God will be asked [a rare non-deponent use of
deprecorl that a voice be given you by the Holy Spirit." Augustine proceeds to
interpret the passage, which in Gregory asks that his opponents be given a
language, or the willingness to use a language, appropriate to what they believe
about the Holy Spirit, as if it instead were commending to believers that they
pray for the power to proclaim their faith. See the notes in Lesousky, The De
dono perseverantiae, 286-87, and by M.J. Chene, BA 24, 831-35.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
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 322 GIFT OF PERSEVERANCE

of predestination, which was preached by the apostles and

which we defend so laboriously and carefully against the new
heretics. Nevertheless, when they were preaching obedience
and were fervently exhorting everyone to practice it to the best
of their ability, it would not with any justification have been
said to them, "If you do not wish that obedience, to which you
enkindle us, to grow cold in our hearts, then do not preach to
us that grace of God, by which you confess that God grants that
which you are exhorting us to do."
20.(51) For this reason, if the Apostles and the teachers of
the Church who succeeded them and followed their example
have done both of these things, namely, have both truly
preached the grace of God, which is not given according to our
merits, and taught a pious obedience to the salutary precepts,
how does it happen that these brothers of ours believe them-
selves rightly constrained by the invincible force of truth to say,
"Even if what you say about the predestination of God's favors
is true, it nevertheless must not be preached to the people,,?193
Indeed it must be preached, so that "he who has ears to hear
may hear.,,194 But who has them, if he has not received them
from him who says, "I will give them a heart to understand
me, and ears which hear"? 195 By all means let him who has not
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received them reject [the Word], while he who receives, let him
take and drink, let him drink and live. For, just as piety must
be preached, so that by him who has ears to hear, God may be
rightly worshipped, and chastity must be preached, so that by
him who has ears to hear, no illicit act may be committed with
the sexual organs, and charity must be preached, so that by him
who has ears to hear, God and neighbor may be loved, so also
it is necessary to preach this predestination of God's favors, so
that he who has ears to hear may glory, not in himself, but in
the Lord.
(52) Our brothers say, "It was not necessary to trouble so
many hearts of people ofless intelligence with the obscurity of
this kind of disputation, [1026] since the catholic faith has been

193. See Prosper, Ep. 225.3, and Hilary, Ep. 226.2.

194· Luke 8.8. 195· Bar 2.31.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 323

defended to no less advantage for so many years without the

benefit of this doctrine of predestination, at first against others,
then especially against the Pelagians, in so many books by other
catholic authors as well as your own earlier books." 196 I am quite
astonished that they say this; that they give no attention (to pass
over the works of others here) to the books that I wrote and
published even before the Pelagians began to appear; and that
they fail to see how in so many places in those treatises I was
destroying the future Pelagian heresy, of which I was ignorant,
by teaching of grace, whereby God sets us free from our evil
errors and habits, without any preceding merit on our part,
accomplishing this through his gratuitous mercy. I began to
realize this truth more fully in that treatise which I wrote to
Simplicianus of blessed memory, the bishop of the Church of
Milan, at the beginning of my own episcopate, when I recog-
nized and affirmed that even the beginning of faith is a gift of
God. 197
(53) And which of my works has been able to be more widely
and agreeably known than the books of my Confessions? Al-
though I also published this work before the Pelagian heresy
arose, certainly I said in it to God, and said often, "Give what
you command, and command what you will.,,198 When these
Copyright © 1992. Catholic University of America Press. All rights reserved.

words of mine were quoted one day at Rome in Pelagius' pres-

ence by a fellow bishop and brother of mine, Pelagius was not
able to bear them and, attacking them with considerable emo-
tion, came close to fighting with him who had quoted them. 199
Yet what does God command first and foremost but that we
believe in him? And this, therefore, he gives, if it is well said to
him, "Give what you command." And also in this same work,
when I recounted my conversion, how God converted me to
that faith which I was laying waste with most miserable and
raging loquacity, do you not remember how I told the story in
such a way as to show that it was granted to the faithful and

196. Hilary, Ep. 226.8. 197. See De praed. sanet. 3.7-4.8.

198. Conf. 10.29.40, 10.31.45, 10.37.60. The Confessions date from 397-401.
199. On the identity of this bishop, see Introduction to De nat. et gr., p. 12,
note 51, above.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 324 GIFT OF PERSEVERANCE

daily tears of my mother that I should not perish?20o Certainly,

I taught there that God, by his grace, converts men's wills, not
only those turned away from right faith but also those turned
against it, to that faith. And how I besought God for growth in
perseverance, you know, and you can review when you wish. 201
But all the gifts of God which in that work I either requested
or praised, who would dare, I do not say to deny, but even to
doubt, that God foreknew that he would give them, and could
never have failed to know to whom he would give them? This
is the evident and certain predestination of the saints, which
necessity later compelled me to defend more carefully and la-
boriously when I was already arguing against the Pelagians.
For I have learned that each particular heresy raises in the
Church its own peculiar challenges, against which the holy
Scripture is to be defended more carefully than if no such ne-
cessity required. What compelled me to defend more fully and
precisely by this labor of mine those passages of Scripture in
which predestination is commended, if not the fact that the Pel-
agians say that God's grace is given according to our merits?
And what else is this but a complete denial of grace?
21.(54) Therefore, in order to destroy this doctrine, which is
displeasing to God and opposed to the gratuitous benefits of
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God by which we are [1027] delivered, I defend, in accordance

with the Scriptures, from which I have already cited numerous
texts, the position that both the beginning of faith and perse-
verance in it to the end are gifts of God. For if we say that the
beginning of faith comes from us and that by it we merit to
receive the other gifts of God, then, the Pelagians conclude, the
grace of God is given according to our merits. And this view
the Catholic faith so abhors, that Pelagius, fearing lest he be
condemned, himself condemned it. And again, if we say that
our perseverance is from ourselves, not from the Lord, they
respond that we have the beginning of faith from ourselves,
just as we have the end, arguing as follows: If we have the

See Con[ 3.11.20-12.21,8.12.3°.

200.
201.The reference is probably to Conf 10.28.39-43.70, where Augustine
reviews his state of soul at the time of writing. This constitutes, in effect, an
extended prayer for perseverance.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 325
power, of ourselves, to continue to the end, all the more do we
have from ourselves the beginning of faith, since it is a greater
thing to complete a work than to begin it. And thus they repeat-
edly conclude that the grace of God is given according to our
merits. But if both are gifts of God, and God has foreknown
that he would give these gifts of his (and who can deny this?),
it is necessary to preach predestination, so that the true grace
of God, that is, grace which is not given according to our merits,
may be defended by an insurmountable bulwark.
(55) And indeed, in the book titled,· On Rebuke and Grace,
which was not able to satisfy all my friends, I think that I set
forth so clearly and evidently as (if my memory does not de-
ceive me) I had never, or almost never, before written, that
even perseverance to the end is a gift of God. 202 But it is not the
case that no one before me has expressed this idea as I have in
this present book. For the blessed Cyprian so explained our
petitions in the Lord's Prayer, as I have already pointed out, as
to affirm that in the very first petition we are asking for perse-
verance; he said this is what we pray for when we say, "Hal-
lowed be thy name," although we have already been sanctified
in baptism, so that we may persevere in that which we have
begun to be. 203 But let those brothers, to whom as my admirers
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I ought not to be ungrateful, who profess, as you say, to em-

brace all my teachings except this one which has come into
question 204-let them see whether in the second part of the first
of the two books which, at the beginning of my episcopate, be-
fore the Pelagian heresy appeared, I wrote to Simplicianus, the
bishop of Milan, there remains anything which would provide
grounds for calling into doubt that God's grace is not given
according to our merits; and if I have not adequately estab-
lished there that even the beginning of faith is a gift of God;
and if from what is stated there it does not evidently follow

202. On De correptione et gratia, see Introduction to this and the preceding

work. It was the failure of De corr. et gr. to convince his opponents that led
Prosper to write to Augustine; see Ep. 225.2.
203. See above, 2.4.
204. Prosper, Ep. 225.9. Prosper here refers to Bishop Helladius (or Eulad-
ius) or perhaps to Hilary of Aries. On this question, see Introduction.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 326 GIFT OF PERSEVERANCE

(even if it is not expressly said) that perseverance to the end is

also given only by him who has predestined us to his kingdom
and glory.205 Besides, did I not publish some years ago that let-
ter which I had already written to the holy Paulinus, the bishop
of Nola, a letter which my opponents have recently begun to
contradict?206 Let them consider also the letter which I sent to
Sixtus, priest of the Church at Rome, when I was engaged in
the sharpest conflict against the Pelagians, and they will find
that is like the letter to Paulinus. 207 From those they may realize
that these things which now, amazingly enough, displease
them, were said and written already a number of years ago
against the Pelagian heresy. Nonetheless, I should not wish
anyone to embrace all my views [1028] so as to follow me, ex-
cept in those matters in which he has perceived that I have not
erred. For at this moment I am writing a treatise in which I
have begun to reconsider my works,208 in order to show that I
have not followed myself in all matters, but rather I think that,
through the mercy of God, I have made progress in writing
and did not begin at the point of perfection. For that matter, I
would be speaking with more arrogance than truth if I were to
say that even now, at my present age, I have arrived at perfec-
tion, in writing without any errors. But it makes a difference to
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what extent and in what matters one has erred, and how easily
one corrects one's error, or with what obstinacy one attempts
to defend it. Certainly there is high hope for a man, if the last
day of this life finds him making such progress that whatever
was lacking in his progress is supplied to him, and that he is
judged as worthy to be perfected rather than punished.
(56) Therefore, if! do not wish to appear ungrateful to those
men who have loved me because some profit came to them
from my work before they loved me, how much more ought I
to be unwilling to be ungrateful to God, whom we would not
love unless he had first loved us and made us into lovers of him.
205. See De praed. sanet. 4.S.
206. This is Ep. IS6, from Augustine and Alypius to Paulinus of Nola, writ-
tenin417· .
207. Ep. 194, to Sixtus, written in 41S.
20S. The Retraetationes.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 327

For love is from him,209 as have declared those whom he made,

not only his great lovers, but also his great preachers. And what
is more ungrateful than to deny the grace of God itself, by say-
ing that it is given according to our merits? This is what the
catholic faith was shocked at in the teaching of the Pelagians,
and what it brought as a capital charge against Pelagius himself.
But Pelagius condemned it, not indeed for love of the truth of
God, but rather for fear of his own condemnation. And who-
ever, as a faithful catholic, is horrified to say that the grace of
God is given according to our merits, ought not to withdraw
that faith from the grace of God, by which he obtained the
mercy to be faithful; and thus let him also attribute persever-
ance to the end to God's grace, by which one obtains the mercy
which he asks for every day, that he should not be brought into
temptation. But what mediate between the beginning of faith
and the perfection of perseverance are those qualities by which
we live rightly, which even my opponents agree are given by
God and obtained through faith. But all these things, that is,
the beginning of faith and the other gifts of God up to the end,
God foreknew that he would grant to those whom he called. It
is overly contentious, therefore, to deny predestination or to
harbor doubts concerning it.
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22.(57) However, predestination is not to be preached to the

people in such a way as to give the impression, to the many
who are ignorant or slow to comprehend, of being somehow in
contradiction with the very preaching of it, just as also [belief
in] the foreknowledge of God (which my opponents certainly
cannot deny) seems to be undermined if it is said to men,
"Whether you run or sleep, you will be what he who cannot
be deceived has foreknown you to be." But it is the work of
a deceitful or inexperienced physician to apply even a useful
treatment in such a way that it either does no good or does
harm. Instead it must be said, " 'So run that you may obtain
[the prize],'21o and from your very running you will learn that
you have been foreknown to be such as would run lawfully.,,211
Cf. 1 John 4.7.
209. 210.1 Cor 9.24.
An allusion to 2 Tim 2.5: "For he also who strives for the mastery is not
211.
crowned, unless he strive lawfully."

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 328 GIFT OF PERSEVERANCE

[1029] And the foreknowledge of God can be preached in any

other way, so long as the slothfulness of men is warded off.
(58) It is quite true, then, that the set determination of God's
will concerning predestination is such that some, who have re-
ceived the will to obey, are converted from unbelief to faith or
persevere in faith, while others, who remain attached to the
delights of sins worthy of condemnation, even if they have been
predestined, have not yet arisen, for the help of pitying grace
has not yet raised them; for if any have not yet been called but
have been predestined by God's grace to be elected, they will
receive this grace, by virtue of which they may wish to be, and
actually be, elected, but if any obey, yet have not been predes-
tined to God's kingdom and glory, they obey only for a time,
and will not remain in that obedience to the end. Now although
these statements are true, they should not be presented to a
multitude of listeners in such a way that they are applied di-
rectly to the listeners themselves and those words of our oppo-
nents, which you have included in your letters and I have in-
serted above, are said to them: "On predestination the set
determination of the will of God is such that some of you, hav-
ing received the will to obey, have passed from unbelief to
faith.,,212 What need is there to say, "Some of you"? For if we
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are speaking to the Church of God, if we are speaking to believ-

ers, why do we say that some of them have come to faith, and
thus seem to do ill to the others, since we can more aptly say,
"On predestination the set determination of the will of God is
such that, having received the will to obey, you have passed
from unbelief to faith and, having received perseverance, you
remain in faith."
(59) Nor is what follows the above to be said at all, that is,
"But others of you, who remain in the delights of sin, have not
yet arisen, because the assistance of pitying grace has not yet
raised you up," when one can and ought to say, well and fit-
tingly, "But if any of you remain in the delights of sins worthy
of condemnation, grasp the most wholesome discipline, but

212. Quoted above, 15.38. This passage does not appear in the letters of
Prosper and Hilary that we possess.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 329

when you have done this, do not be exalted as if by your own

works, nor take glory as if you have not received this. 'For it is
God who works in you, both to will and to accomplish, ac-
cording to his good will.'213 And your steps are directed by the
Lord, so that you may choose his way.214 But if you walk well
and correctly, learn from this that you belong to the predestina-
tion of divine grace."
(60) Likewise, that which follows, "But ifany of you have not
yet been called, but God by his grace has predestined you to be
elected, you will receive this grace whereby you will wish to be,
and will be, elected," is said more harshly than it might be said,
if we were to bear in mind that we are not speaking to men in
general, but to the Church of Christ. For why is it not rather
said thus: "And if any are not yet called, let us pray for them
that they may be called"? For perhaps they have been so pre-
destined that they will be granted to our prayers and will re-
ceive that grace, by which they will wish to be and will be made
elect. For God, who has accomplished all that he predestined,
has also willed that we pray for the enemies of the faith, so that
we might understand from this that he gives even to unbeliev-
ers the grace to believe and makes those who were unwilling
willing.
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(61) Now, however, I would be amazed if any person in the

Christian congregation who is weak in faith can in any way hear
with patience the words which are joined to those just quoted,
when it is said to them, "And from any of you who obey, if you
have been predestined to be rejected, the strength to obey will
be withdrawn, so that you will cease to obey." For to say this,
what else does it appear to be than to curse, or in a certain sense
to prophesy evil? But if it is desirable or necessary to say any-
thing about those also who do not persevere, why should it not
rather, at least, be stated as I did a short time ago,215 in particu-
lar, so that this is said, not of those who listen in the congrega-
tion, but rather to them about others-that is, so that it is not
said, "Any of you who obey, if you have been predestined to be

213. Phil 2.13. 214. Cf. Ps 36.23.

215. See above, 22.58.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 330 GIFT OF PERSEVERANCE

rejected," but, "Any who obey," and so on, speaking in the third
person and not the second? For something abominable, not
something desirable, is said, and the audience is struck most
harshly and hatefully, as ifby a slap in the face, when one who
speaks to them says, "And from any of you who obey, if you
have been predestined to be rejected, the strength to obey will
be withdrawn, so that you will cease to obey." What meaning
does this lose, if it is stated thus: "But if any obey, yet have not
been predestined to God's kingdom and glory, they obey only
for a time, and will not remain in that obedience to the end"?
Does this not express the same idea both more truly and more
suitably, so that we do not seem as if we are wishing so great an
evil upon them, but to be relating of others what our hearers
hate and think does not pertain to themselves, hoping and
praying for better things? But in that way in which our oppo-
nents think this must be said, the same statement, in virtually
the same words, can also be declared of God's foreknowledge,
which they are certainly unable to deny, so that it is said, "And
any of you who obey, if you are foreknown to be rejected, you
shall cease to obey." Beyond doubt this is most true; so it is, but
also most outrageous, unsuitable, and unfitting, not because
the language is false but because it is not healthfully applied to
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the well-being of human infirmity.

(62) But I do not think the manner which I have said should
be used in the preaching of predestination should be sufficient
for anyone who speaks before a congregation, unless he adds
this or something like it, so as to say, "You, therefore, should
also hope for this perseverance in obedience from the 'Father
of lights,' from whom descends 'every best gift and every per-
fect gift,'216 and ask for it every day in your prayers, and in so
doing have confidence that you are not strangers to the predes-
tination of God's people, for he himself grants even your doing
of this. But far be it from you to despair of yourselves, since
you are commanded to place your hope in him and not in your-
selves. For 'Cursed be' everyone 'who places his hope [1031] in
man.'217 And 'It is good to have confidence in the Lord, rather
216.Jas 1.17. 217·Jer 17·5·

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 331

than to have confidence in man,>2l8 for 'Blessed are all those

that trust in him.'219 Holding on to this hope, 'Serve the Lord
with fear and rejoice unto him with trembling,'220 for of life
eternal, which God, who does not lie, has promised before all
time to the children of promise, no one can be sure, until this
life, which is a temptation upon earth,221 is completed. But he
will make us persevere in him to the end of this life, he to whom
we say every day, 'Bring us not into temptation.' "When these
and similar things are said, whether to small groups of Chris-
tians or to the multitude of the Church, why do we fear to
preach the predestination of the saints and the true grace of
God, that is, grace which is not given according to our merits,
as the holy Scripture preaches it? Or indeed should we fear lest
a man despair of himself, when it is shown that his hope must
be placed in God, and not rather despair, if in an excess of pride
and misery, he were to place that hope in himself?
23.(63) And would that those who are slow and weak in spirit,
who cannot, or cannot yet, understand the Scriptures or the
commentaries on them, would so listen, or fail to listen, to our
discussions about this question, that they pay more attention to
their prayers, which the Church has used and will always use,
from its origins until the end of this world. For on this matter,
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which now against the new heretics I am compelled not only

to mention but even to protect and defend, the Church in its
prayers has never been silent, although at times in its discourses
it has not thought it necessary to assert it explicitly, since it was
under no pressure from an adversary.222 For when was there
not prayer in the Church for unbelievers and for its enemies,
that they might believe? When has anyone of the faithful had
a friend, a neighbor, a spouse, who did not believe, and failed
to ask on his behalf from the Lord for a mind obedient in the
Christian faith? And who has ever failed to pray for himself,
218. Ps 117.8. 219. Ps 2.13.
220. Ps 2.11. 221. Cf.Job 7.1.
222. Augustine here articulates the theological principle of lex orandi, lex
credendi, "the law of praying is the law of believing," the idea that the practice
of the Church in prayer and liturgy is a norm of faith, a witness to the faith of
the Church, perhaps not yet given expression in doctrine and theology. See
Rahner-Vorgrimler, TD, art., "Lex Orandi, Lex Credendi."

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 332 GIFT OF PERSEVERANCE

that he might abide in the Lord? Or who, when the priest, in-
voking the Lord over the faithful,223 says, "Give to them, 0
Lord, to persevere in you to the end," has dared to criticize
him, not only in words but even in thought, and has not rather
responded to such a blessing of his, with believing heart and
confessing mouth, "Amen"? For in the Lord's Prayer itself, the
faithful pray for nothing else, especially when they say, "Bring
us not into temptation," but that they may persevere in holy
obedience. Just as, therefore, in these prayers, so also in this
faith was the Church born, does it grow, and has it grown, by
which faith it believes that the grace of God is not given ac-
cording to the merits of those who receive it. For the Church
would not pray that faith be given to those who do not believe,
unless it believed that God converts to himself men's wills, both
those turned away from him and those turned against him. Nor
would the Church pray that it might persevere in the faith of
Christ, not deceived nor conquered by the temptations of the
world, if it did not believe that the Lord has our hearts in his
power in such a way that the good which we do not hold except
through our own will, we nevertheless do not hold unless he
works in us to will. 224 For if[1032] the Church indeed asks these
things from God, but thinks that these are given to it by itself,
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then its prayers are not true prayers, but merely perfunctory-
and far be this from us. For who would truly lament, desiring
to receive what he prays for from the Lord, if he thinks that he
acquires it, not from the Lord but from himself?
(64) This is especially true, when we consider that, as the
Apostle says, "We know not what we should pray for as we
ought, but the Spirit himself pleads225 for us with ineffable
groanings. For he that searches the hearts knows what is the
223. Augustine is referring to the "Prayer over the People," part of the dis-
missal rite in the ancient Roman liturgy, retained in the Lenten liturgy of the
Tridentine mass, and revived as the final blessing in the revised order of the
mass after the Second Vatican Council. See J ungmann, The Mass of the Roman
Rite, 2.427-32.
224. Cf. Phil 2.13.
225. Augustine's text here has interpellat, whereas the Vulgate reads postulat
(Douai: "asketh"). We follow Lesousky in translating, "pleads." The Gk is
inrepelJ'nryxOt.vet, a rare form translated in RSV and NAB as "intercedes."

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 333

mind of the Spirit, because he pleads for the saints according

to God."226 What does "the Spirit himself pleads" mean but "he
makes to plead," "with ineffable groanings" but truthful ones,
since the Spirit is truth? It is of this same Spirit that the Apostle
in another place says, "God has sent the Spirit of his Son into
our hearts, crying, 'Abba! Father!' ,,227 And here, what does
"crying" mean, if not "making to cry," by that figure of speech
by which we call a day which makes people happy, a happy day?
The Apostle shows this clearly elsewhere, when he says, "For
you have not received the spirit of bondage again in fear, but
you have received the Spirit of adoption of sons, in whom we
cry, 'Abba! Father!' ,,228 There he said "crying," but here, "in
whom we cry," thus showing in what sense he said, "crying,"
that is, as I have explained above, "making to cry." By this we
understand that this also is a gift of God, when with a sincere
heart we cry spiritually to God. Therefore, let them be aware
how mistaken they are, who think that it comes from us, and is
not given to us, that we ask, seek, and knock; and who say that
this is so, because grace is preceded by our merit, so that it fol-
lows after when, asking, we receive, and seeking, we find, and
knocking, it is opened to US;229 and who do not wish to under-
stand that it also belongs to the divine gift that we pray, that is,
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that we ask, seek, and knock. For we have received "The Spirit
of adoption of sons, in whom we cry, 'Abba! Father!' " And this
the blessed Ambrose also saw. For he said, "And to pray to God
pertains to spiritual grace, as it is written, 'No one says, "Lord
Jesus," except in the Holy Spirit.' ,,230
(65) But all these gifts which the Church asks of the Lord and
has always asked from the time of its origin, God so foreknew
that he would grant to those whom he called, that he already
gave them in predestination itself, as the Apostle declares with-
out any ambiguity. For in writing to Timothy, he states, "Labor
with the gospel according to the power of God who saves us
226. Rom 8.26-27. 227. Gal 4.6.
228. Rom 8.15. 229. Cf. Matt 7.7.
230. Augustine quotes these words also at C. duas epp. Pel. 4.11.30, where he
identifies the source as Ambrose's Commentary on Isaiah. This commentary is
lost. The passage quoted by Ambrose is from I Cor 12.3.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 334 GIFT OF PERSEVERANCE

and calls us by his holy calling, not according to our works, but
according to his own purpose and grace, which was given to us
in Christ Jesus before eternal ages,231 but is now made manifest
by the coming of our savior Jesus Christ. ,,232 Therefore, let him
say that the Church has at any time not maintained in its faith
the truth of this predestination and grace, which now is de-
fended with more painstaking care against the new heretics-
let him say this, I say, who dares to say that at any time the
Church has not prayed, or not prayed sincerely, either that un-
believers might believe or that believers might persevere. But
if it has always prayed for these benefits, it has indeed always
believed that they were gifts of God, [1033] nor was it ever right
for it to deny that they were foreknown by him. And therefore
the Church of Christ has never failed to hold the belief in this
predestination, which belief is now being defended with new
attentiveness against the new heretics.

Conclusion 233
24.(66) But what more is there to say? I think I have suffi-
ciently, or more than sufficiently, shown that both to begin to
believe in the Lord and to remain in the Lord to the end are
Copyright © 1992. Catholic University of America Press. All rights reserved.

gifts of God. But the other good things which pertain to an

upright life, by which God is rightly worshipped, even those on
whose account I am writing this treatise concede to be gifts of
God. Furthermore, they cannot deny that God has foreknown
all his gifts and those upon whom he was going to bestow them.
Therefore, just as other truths ought to be preached in such a
way that he who preaches them may be heard with obedience,
so predestination should be preached, that he who hears these
things with obedience should glory, not in man, and conse-
quently not in himself, but in the Lord. For this also is a precept
of God, and to hear this precept with obedience, that is, "He

231. Ante tempora eterna, that is, "from all eternity." Vg reads, ante tempora
saeeularia (Douai: "before the times of the world").
232.2 Tim 1.8-10.
233. This is a conclusion to this book and De praed. sanet.jointly.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
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 GIFT OF PERSEVERANCE 335

that glories, let him glory in the Lord,,,234 is, like the rest, a gift
of God. I do not hesitate to say that he who does not have this
gift possesses in vain whatever other gifts he has. We wish that
the Pelagians may have this gift, and that these brothers of ours
may have it more fully. Therefore, let us not be quick in argu-
ment and slow in prayer. Let us pray, dear friends, let us pray
that the God of grace may give even to our enemies, but espe-
cially to our brothers and admirers, to understand and confess
that after the great and unspeakable catastrophe in which we
all fell in one man, no one is delivered except by the grace of
God, and that grace is not rendered according to the merits of
those who receive it, as if it were something owed, but rather is
freely given as true grace, with no merits preceding.
(67) There is no more outstanding example of predestina-
tion than Jesus himself, a subject concerning which I have al-
ready argued in the first book235 and which, at the end of this
book I have chosen to emphasize. There is, I say, no more out-
standing example of predestination than the mediator himself.
Let whatever believer who wishes to understand predestina-
tion well consider him, and in him he will also find himself. By
"believer" I speak of one who believes and confesses that in
Christ there is a true human nature, that is, our nature, but
Copyright © 1992. Catholic University of America Press. All rights reserved.

uniquely elevated, by its assumption by God the Word, into the

one Son of God, in such a way that he who assumes and that
which he assumes are one person in the Trinity. Nor was a quat-
ernity made when the man was assumed, but the Trinity re-
mained, for that assumption resulted, in an ineffable way, in
the truth of one person in God and man. [1 034] For we do not
say that Christ was only God, as the Manichaean heretics say.236
Nor do we say he was only man, as the Photinian heretics say.237
234.1 Cor 1.31. 235. Depraed. sanet. 15.30-31.
236. For the Manichaeans, Christ was a heavenly being (an "Aeon"), an off-
spring of the Father of Lights, who appeared in our time to set souls free, but
did not have a body of real flesh, since flesh was essentially evil. See Augustine,
De haer. 46, and Bonner, St Augustine, 161, 167-68.
237. Photinus (d. 376), a pupil of Marcellus of Ancyra, was bishop of Sir-
mium in Asia Minor from 344-351. His Christology appears, from the frag-
mentary references to it in ancient writers, including Augustine, to have resem-
bled that of Paul of Samosata, bishop of Antioch, deposed in 268, who taught

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 336 GIFT OF PERSEVERANCE

Nor do we say he was a man in such a way that he lacked any

of the characteristics which certainly belong to human nature,
whether that he lacked a soul, or that in this soul he lacked a
rational mind, or that his flesh was not taken from a woman,
but made from the Word converted and changed into flesh-
all three of which false and vacuous notions have constituted
three separate and distinct groups of the Apollinarian here-
tics. 238 But we declare that Christ is true God, born of God the
Father without any beginning in time, and that the same Christ
is true man, born of a human mother at the determined full-
ness of time/ 39 and that the humanity, by which he is less than
the Father, does not diminish in any way his divinity, by which
he is equal to the Father. But both of these are one Christ, who
both as God most truly said, "I and the Father are one,,,240 and
as man most truly said, "The Father is greater than 1.,,241 There-
fore, he who created this man from the seed of David, in a state
of justice, so that he never would be unjust, without any merit
of his preceding will, he also makesjust men out of unjust, with
no merit of their preceding will, so that that man might be the
head and these others his members. And he who brought it
about that that man, with no preceding merits on his part, nei-
ther contracted from his origin nor committed by his will any
Copyright © 1992. Catholic University of America Press. All rights reserved.

sin which could be forgiven him, he also brings it about that,

that the Word of God abided in Jesus in such a way that there was no union of
the human Jesus and the divine Word in one person, and Jesus was different
from the Prophets only in degree. See De haer. 44-45. and the note by Chene,
BA 24, 835-36. In Con[ 7.19.25, Augustine says that he himself, as a catechu-
men and perhaps even later, held a view of Christ similar to that which he
ascribes to Photinus.
238. Apollinaris (or Apollinarius) (C.31O-C.390), bishop of Laodicea and
friend of St. Athanasius, representing an extreme form of Alexandrian
Christology, sought to safeguard the divinity of Jesus by holding that in him
the Word of God replaced the spiritual part of his human soul. He held that a
human person consisted of body, soul, and spirit, and in Christ the Word of
God took the place oft:le spirit, or rational part ofthe soul (Quasten, Patrology
3.382). His opinion vias condemned by the First Council of Constantinople in
381. The threefold division of Apollinarists found here is also found in De haer.
40 and more or less agrees with a text from the Panarion of Epiphanius (c. 315-
403) which Augustine cites in C. lui. op. imp! 4.17.
239. Cf. Gal 4+ 240. John 10.30.
241. John 14.28.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GIFT OF PERSEVERANCE 337

without any preceding merits of their own, people believe in

him, people for whom he forgives all sin. He who created that
man such that he never had and never would have an evil will,
he also makes in this man's members a good will out of an evil
one. And therefore he predestined both him and us, because
both in him, that he might be our head, and in us, that we might
be his body, God foreknew not our merits which would pre-
cede, but his own works which were to be.
(68) Let those who read this work, if they understand it, give
thanks to God, but let those who do not understand it pray that
he, from whose face comes knowledge and understanding, will
be their inner teacher. 242 But those who think I am in error, let
them consider carefully again and again what I have said, lest
perhaps they themselves be in error. But when through those
who read my works I become not only wiser but also more accu-
rate, I acknowledge God's favor to me, and this I look for espe-
cially from the teachers of the Church, if what I write comes
into their hands and they deign to take notice of it.
242. Cf. Prov 2.6.
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Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INDICES
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GENERAL INDEX

Abel, 28-29, 52, 55-57, 134 236n, 268n, 28In, 325; De dono
Adam, 134, 136, 175; perseverance peTS., 11-12, 69n, 80n, 184, 186,
of, 185, 193,213; sin of, 15,28, 193, 199, 236n, 254n; De dono
99,134-36,17 1,175,188,19 1, pen., date of, 186-87, relation to
201, 209, see also original sin De praed. sanct, 193, synopsis of,
Altaner, B., 109 195-99, text of, 271-337, title of,
Alvarez, D., 188n 193; De Gen. ad litt. 53n; De gest.
Alypius, 3,11,97, 326n Pel, 3n, 5, 6, 7, 12n, 13, 14n, 15n ,
Ambrose, 12,20, 25n, 79-81,198, 27 n , 93-110, 220n, 277n, 296n ;
236,285-86,301,318-20,333 De gest. Pel., date of, 98-99, syn-
Ambrosiaster, 10, 25n, 28n opsis of, 103-9, text of, 1 1 1-77,
angels, 281 title of, 103; De grato Chr., 17,99,
apatheia, 17 lOIn; De grato et lib. arb., 183-84,
apocatastasis, 119n 216; De haer., 187, 33Sn, 336n; De
Apollinarians, 336 lib. arb., 16,20,84-87, 181n, 197,
Apollinaris, 336n 214,293-97; De mor. eccl., 5; De
Arbesmann, R., 72n nat. etgr., 3-21, 97, lo5n, 108,
Aries, 186-87 133, 134n , 157-59; De nat. et gr.,
Athanasius, son synopsis of, 18-20, text of, 22-90;
Atticus, bp. of Constantinople, 103 De ord., 4n; De pecc. mer. 6, 14,32,
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine: attitude toward Pelagius, 50, 136; De pecc. or., 9n, 13n , 99n,
3,6,14-16,26, IS7-58, 160-62; 103, 128n, 134n; De perf. iust.
and controversy at Hadrumetum, hom., 57n; De praed. sanct., 186,
181-85; and controversy in 193,199,271n,272n,273n,276n,
Provence, 18S-99; developments 284n, 287n, 288n, 30Sn, 3 12n,
in theology of grace of, 10-1 1, 323n, 326n, 33Sn; De praed. sanct.,
181-85,223-28,323-26; opposi- date of, 186-87, relation to De
tion to Caelestius, 12-14; opposi- dono pers., 193, synopsis of, 193-
tion to Pelagius, 14-16,92-99, 95, text of, 218-70; De sermone Do-
101, 182; relations with Orosius, mini in monte, 69n; De sp. et. litt.,
93; relations with Pelagius, 12,97, 14, 57n; De Trin., 234; Ep. 102,
108, 157-62, 166-67 194,210,238-40, 288;Ep. 146,
Augustine, works: Ad Simpl., 10-11, 14, 108, 160-62; Ep. 157, 12n,
2sn, 182, 194, 198,222n, 226-27, 15n , 94, 95, 105, 135; Ep. 166,93;
283n, 303n, 323, 325; C. duas epp. Ep. 175, 97, 100; Ep. 176, 97, 100;
Pel., 112n, 293n, 296n, 333n; C. Ep. 177, 3n, 98, 100, 11 In; Ep.
lui., 53n, Ill, 296n; C. lui. op. 179, 3,98, 11 In; Ep. 186, 3, 98,
impf,53n, 187,234n, 336n ;Conf 326; Ep. 191, 182n; Ep. 194, 181-
sn, 11, 198,323-24, 336n; De civi- 84, 326;Ep. 214, 183;Ep. 215,
tate Dei, 43n; De corr. et gr., 184- 183; Ep. 216A, 183; Ep. 4*, 98,
86, 190, 198,201,213, 214n, 119n; Ep. 19*,97,11 In, 189n;

341

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 342 GENERAL INDEX
Augustine, works: (cont.) charity, 34, 74, 89, 184,225
Enchiridion, 254n; Propp. ex Ep. ad Charus, 96, 98, 166
Rom., 194,210-11,224-26; chastity, see continence
Quaestiones in Heptateuchum, 89n; Chene,]., 187n, 199
Retr., 14,21, 85n, 103, 109-10, children, see infants
184,186,194,216,224-27,284n, Christ, see Jesus Christ
293-95,326; Sermo 131, 101; church, 106, 138-40, 173
Sermo 294, 14-15, 136-37; Sermo Clement VIII, Pope, 188n
3 15,221n commandments,88-89,106-7,
Aurelius, bp. of Carthage, 13, 14, 140-41,173
97, Ill, 135, 169 Constantius, 102
Avitus, 152n continence, 306, 311-13
conversion, 182-84, 192, see also
Banez, D., 188n faith, beginning of
baptism, 9, 139; of infants, 9,12-13, Cornelius, 232-33
15, 102,295,299, see also infants Cresconius, 183
basilica, 250n Ctesiphon, 16
Basilica Maiorum, 136 Cyprian, 15, 112n, 137, 195, 196,
Bavel, T. van, 69n 198,223,227,231,248,251-52,
believing, 222 274-81,305,313,318-19,325
Bonner, G., 13-14n, 15, 24n, 50n, Cyril of Alexandria, 98
93, 95, lOon, 138n
Briccius (Brictius), bp. of Tours, 95 David, 214, 268
Brown, P., 4, 5, 6-7, 10, 16,96 death, as consequence of sin, 41-42,
Bruyne, D. de, 69n 102,134,136,175; timely, 195,
Burkitt, F., 69n 196,248-53,287,290
Burns,]. P., 182-84, 198-99n, 303n deification, 50
Demetrias, 5, 16
Caelestius, 7,12-14,95-96,97,99- devil, 69, 120, see also Satan
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103, 105-8, 134-38, 140-43, Diospolis, Synod of (416), 13n, 14,

153-55, 157, 167-69, 17 1, 173- 15,95-100,103-110, Ill-56,
76,247n 163-76,197,220, 247n; verdict
Cain, 55-56 of, 156, 170, 298; see also under
call, of God, 195, 225; congruous, Pelagius
II, 182, 303n; of the elect, 256- Divjak,]., 97-99
64; twofold, 256 Domnus, 152n
Campagna, V., 21 Donatists, 4, 12n, 102, 106, 136,
Carthage, 14; Conference of 411 138,157
(with Donatists), 12, 136n, 138, dualism, 192, 196,285,294-95,297
157; synod of 411 (Caelestius), Duval, Y.-M., 3n, 12n, 17n
12-13,94,95,105-6,135-36,
157,171; synod of 416,97; Coun- eagles, 128-29
cil of 418,102-3, 247n election, 182, 191,201-8,214,224-
Cassian,John, 181, 185-91 25,231-32,256-64, see also call,
Cassiciacum, 4, 10 predestination
Castro, T. de, 200 Elizabeth, 53, 80
Celestinus, bp. of Rome, 103 Eno, R., 97-98, 119n
Chadwick, H., 82n Ephesus, Council of (431),103
Chadwick,O., 186-90, 19In Erce Osaba, G., 109
Chaeremon, Abbot, 190 Esau, 182,283-84n

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GENERAL INDEX 343
eucharist, 277, see also liturgy 91; of conversion, see conversion;
Eugippus, 193 of creation, 68-70; of faith, see
Euladius, see Helladius faith; not free will, 142-43; not
Eulogius, bp. of Caesarea, 95, 97, knowledge oflaw, 131-33, 141-
Illn, 120 43,166,172; not according to
Eustochium, 100, 176n merit, 107, 146-54, 174, 182, 184,
Evagrius of Pontus, 17, 50n 197,220-21,223,225,244,250,
Evans, R., 4, 7-10, 16, 17n, 82n, 253,274,283,295-96,297,310,
112n, 127n 324,325,327; and nature, 22-90
Evodius, bp. ofUzalis, 12n, 97,181, passim, 30,61,66,131-34,141-
18 3 43, 157-58, 166,230; operative,
evil, 104, 122-23 183-85; of perseverance, see per-
severance
faith, beginning of, 182, 192-95, graces, diversity of, 144-46, 173-74
210,220-23,237,264-70,276, Gregory of Nazianzus, 198, 320-21
324-25, see also conversion; as Griffe, E., 95n, 187n, 189n
grace, 11, 147, 182-83, 193-95,
211-270 passim, 219-38, 244, Hadrumetum, 181, 183-84, 274n
264-70, 276,310, 315,324; as Hagar, 124-26
merit, 147, 191,205,209-11,225; Hanson, R., 5, 6
and works, 147,211,225-26, Helladius (Euladius), bp. of Aries,
23 2-33,242-44 187-88,208n,325n
fatalism, 192 heresy, 128-30, 171,324
fate, 296 Heros, bp. of Aries, 95, 97, 101,
Faustus of Riez, 188 112,152,172
Felix, companion ofFlorus, 181, Hilary of Aries, 186-87,208, 325n
18 3 Hilary, of Marseille, 186-88, 190-
Felix, monk of Hadrumetum, 183 93,218; letter of, 209-17, Au-
Ferguson,j.,4n, 12,95, loon, 101- gustine's reply to, 218-337
Copyright © 1992. Catholic University of America Press. All rights reserved.

3 Hilary of Poitiers. 20, 78-79

flesh, and spirit, 19,67-76 Hilary. of Sicily. 15.94.95. 105,
Florus, 181, 183-84 135. 138n. 163
foreknowledge, God's, 191-92, Holmes. P .• 20, 109, 149n, 162n
194-95,197,201-8,210-12, Holy Spirit. 74. 80. 90, 116. 118.
239-43,260,262, 264,288-89, 182,198,198-99n.211,234,254.
302, 311; and preaching, 307-8, 320-2 In. 332-33
327-28; and predestination, 316- Honorius. Emperor, 102, 136n
19; see also predestination
free will, Augustine on, 10-11, 183, ignorance, as effect of sin, 86-87, see
227; Caelestius on, 155, 175; Mas- also sin. effects of; sins of. 34-35.
silians on, 203-4, 210; not suffi- 85-86,154-55,175
cient for salvation, 57-58; Pela- immaculate conception. of Mary,
gius on, 8, 66, 104, 115-19, 172 53 n
infants. 115. 134-36. 175,283-84.
Gennadius, 189 286; baptism of, see under baptism;
Goldbacher, A., 199 hypothetical merits of. 191-92,
Good Thief, 190 194.204-5,245-53,289,298-
grace, Augustine on, 11, 21, 24-26, 300; salvation or damnation of,
181-85, and passim; Caelestius on, 28, 102-3, 184, 194. 196-97.
141-42, 175-76; Cassian on, 185- 204-5,214,292.295-300

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 344 GENERAL INDEX
Innocent, bp. of Rome, 94, 97-98, Lydda, 95, see Diospolis
100-101, 176-77n,247n
Innocentius, priest, 97 Mani,126
Manichaeans, Manichaeism, 4, 5, 7-
Jacob, 182, 258, 283-84n 8,10, 123n, 186, 197,293-97,
James, correspondent of Augustine, 335
3,22,133,157-60 Marcellinus, 12n, 14,32,50,136
Januarianus, 183n Marcion, 123n, 126
Jerome, 5-7, 13n, 16-17,20, 50n, Marseille, 185, 187, 189,200,209
82n,83-84,93,95,97,98,126n, Martin of Tours, 95
127n, 249n; attack on monastery martyrdom, 196, 273
o~ 100, 109, 176-77 Mary, mother of Jesus, 19,53-54;
Jesus Christ, able to die, 41-42; di- immaculate conception of, 53n;
vine and human natures, 253-55, sinlessness of, 53-54
335-37; as physician, 18, 19,38, mass (massa), human race as, 11, 25,
43-44,51,72,210; predestination 182
o~ 195, 199, 253-56, 335-37; as mass, liturgy, see liturgy
savior, 37-38, 57; work of, Pela- Massilians, 189-93,200-17,218-20
gius on, 9 Maxsein, A., 21
Job, 78-79 Melania, 5
John, bp. of Jerusalem, 16,93-94, Mercator, Marius, 5, 12n, 13n, 101,
95,97,98,101, 11lll, 150-52, 126n
164-65, 177n merit, see under faith, see under grace;
John Chrysostom, 20, 82, 109 merits, hypothetical, 287, 289,
Jovinian, 16 291, 299, see also infants, hypo-
Julian of Eclanum, 7,101,103,202, thetical merits of
247 n Molina, L. de, 188n
justice, 22 monastery, Augustine's, 308
monasticism, 4-5, 188
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kingdom of heaven, 123-26, 172 Monica, mother of Augustine, 11,

3 2 3- 2 4
Lactantius, 20, 77-78 Morris,]',5 n
La Tullaye,]. de, 20,109 mortification, 243-44
law, 13, 134, 136, 175; knowledge Moses, law of, 8, 9
of, 104, 112-15, 172 Myres,]',5 n
Lazarus, bp. of Aix, 95, 97,101,
112,152, 172, 189n nature: human, 18,22-25,58-68,
lector, 250 72-7~ 131-32, 212, 228-31; and
Leontius, 200, 217 grace, see under grace; see also sin-
Lerins, 187 lessness, possibility of
Lesousky, M. A., 188n, 199 Neo-Platonism,lO
Letter, P. de, 199 Nestorius, bp. of Constantinople,
lex orandi, lex credendi, 331 103
limbo, 102, 247n New Testament, 124-26,293
liturgy, eucharistic, 52, 301,332 Ntedika,]., 119n
Livania, 126n
Lod, 95, see Diospolis obedience, as gift, 305-6
Lopez, E., 200 Old Testament, 105, 123-26, 172-
Lord's Prayer, 196,273-81,325, 73,293-94
332 Orange, Council of (529), 189n
Lucan, 129n Origen, 16, 17, 119-20, 249n

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 GENERAL INDEX 345
Origenism, 93,104,120 lS4, lS7-S9; De vita christiana,
original sin, 12-13, 14,28,191,201, 12 7
209,212,274,289,296,seealso Pelikan,]., S3n
Adam, sin of; effects of, 24-26, perfection, Christian, 4, 6
38-S1, 188, 190,246-48,294, perseverance, defined, 271-72;
297 grace of, 184-8S, 192-93, 196-
Orosius, 6, son, 93-94, 9S, 97, 99,271-302,310,324-2s;and
127n, lson, lS2 preaching, see predestination, and
preaching
Pagels, E., 13n Photinus, 33S, 33S-36n
Palestine, 16-17, 93-10 1, 103 physician, see under Jesus Christ
Parsons, W., 199 Plinval, G. de, 10,20,98, loon, 109,
Passe rio, 97, lS2n 127n, lSI
Paul, Apostle, 107, 144-S4, 174, Pliny, 129n
190, 197 Porphyry, 210, 238
Paul of Samosata, 33S-36n posse, velie, esse, 99
Paula, 176n possibility, of not sinning, see sinless-
Paulinus of Milan, 12-13 ness, possibility of; of sensing, 62-
Paulin us of Nola, 3, 6, 12n, 98, 63
3 26 Possidius, bp. of Calama, 97
Pelagianism, Pelagians, 4, 7, 200, prayer, for faith, 331, 334; for per-
201, 207,244,246-49,2S3,262, severance, 282, 316, 331, 334, see
274,277,293-99,3 10,3 23-24, also Lord's Prayer
326-27; response to, summarized, Praylius, bp. of Jerusalem, 10 1
274; see also Pelagius predestination lS4, 174, 182, 18S,
Pelagius, 3-10, 93-110, 188, 247n; 188, 190-9S, 197-99,200-208,
after Diospolis, 96-97, 99-103, 2S6, 260-64, 281-83, see also elec-
108; character, 6; condemned by tion, see also faith, as grace; as
Innocent, 100; conflict withJe- based on foreknown faith, 201-8,
Copyright © 1992. Catholic University of America Press. All rights reserved.

rome, 16-17; before John of Je- 210-12;defined,302-3;and

rusalem, 94, lS0-Sl, 16S; as lay- foreknowledge, 240-43,316-19;
man, 6; letters ascribed to, 96, and preaching, 197-98,202,206,
108, 126-28, 130-31, 163-66, 207,209,212-13,302-34
174-7S; as monk, S-6; as moral- pride, 19, 46-so
ist, 7; in Palestine, 16-17,93-103; Priscillianism, 93
paper (chartula), 96-97, 108, Ill, Proba,s
166-69; relations with Augustine, Prosper of Aquitaine, 9Sn, 103,
3, 11-12, 14-16,97, lS7-62 , 323; 18S-88, 190-93, 199,216,218;
relations with Zosimus, 101-3; letter of, 200-208; reply to, 218-
theology of, 7-10, 99; trial at Di- 337
os polis, 14, 9S-97, 103-8, 111- Provence, 18S-93
S6, 163-76,220,298-99,310, punishment, eternal, 98, 104, 119-
3 2 4,3 27 22, 172
Pelagius, works: Book of Testimonies purgatory, 104, 119n
(Liber capitulorum, Liber eclogarum,
Liber testimoniorum) , 9S-96, 104, Quasten,]., 77n
112,117, 127n, 163-64;commen-
taries on Paul, 10, 14, 138n, lSI; rebuke, 184
De lege divina, 6; De libero arbitrio, Rees, B., 187n
17,99;Denatura, 3-4, lS-16, 17, rich people, IS, 13S-36, 17 S
22-90,97-98,100, lOS, 133, 142, Rome, 12, 101-2

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 346 GENERAL INDEX
Rufinus, correspondent of Prosper, Sixtus, bp. of Rome, 181-82,326
18 5
Rufinus of Aquileia, Ilgn, 32Q--2In Thagaste, 10
Rufinus the Syrian, 7,12-13 Theodotus of Antioch, 103
Timasius, 3, 22,133,157-60
Sabinus, 183 Trape, A., 109
Sallust, 22n Trinity, 234
salvific will, God's, IgO-gl, 201, 203, twins, 182, Ig6, 283-84, 2g2
205,214,236 Tyconius, 10
Sarah, 123-26 Tyre, Ig6, 288-gl,303-4
Satan, 45, see also devil
Saul, 214, 268 Urba, C. F., 20, log
"Semi-Pelagians", 181, 188
Sentences of Sextus, 20, 21, 50n, 82 Valentin us, Abbot of Hadrumetum,
Sicilian Anonymous, 7, 15 181, 183-84,274n
Sidon, Ig6, 288-gl, 303-4 Vandals,18g
Simplicianus, 10, 182,226-27,323, Vergil,218
32 5 Vincent of Lerins, 188
sin, as effect of sin, Ig, 38-43; ef- virginity, 106, 140-41, 173
fects of, on human nature, Ig, Volpe, I., 109
35-51,86-87; nature of, Pelagius
on, 18, 35-51; not a substance, Wallis, R., Igg
18,36-37,43,82; see also Adam, Wermelinger, 0., 13n, loon, 102n
sin of; see also original sin wisdom, 33-34; as grace, 312-15
sinlessness, actuality of, 51-58, 116, Wisdom, Book of, 212, 248-53,
127,131,134,137-38,173; possi- 3 12
bility of, 8, 17, 18, Ig, 27-35, 94,
105,126-34,135,137,150-5 1, Xystus, bp. of Rome, 20, 21, 82-
163-66, 173,274,277-78; possi- 83
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bility of, not based in human na-

ture, 58-68, 72-76; possibility of, Zechariah,80
texts from Christian authors, 76- Zosimus, bp. of Rome, 6, 95n, 101-
87; Scriptural examples of, 51- 3
58,116,134,137-38;through Zumkeller, A., 200
knowledge oflaw, 112-15 Zycha,J., 20, 109

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INDEX OF HOLY SCRIPTURE

Books of the Old Testament

Genesis Psalms (Vulgate num- 103.25: 216

1.4: 257 bering) 106.20: 159
3·5: 47 2.1-2: 257-58 108.18: 117
4. 1 7: 56 2.11:33 1 117.8: 330-3 1
5·4: 56 2.11-13: 49 118.36: 268, 286,
17.5: 24 1 2.13: 331 301
21.10: 124 8·3: 29 2 118·73: 34-35
25.23: 256 11.2: 65 118.118: 79
32.25-33: 258 13. 1: 245 118.133: 3 1, 143
13·3: 27 126.1: 151,233
Exodus 16+ 89 13 8 .10: 49
20.17: 78 18·5: 23 139.9: 118,280
22.6: 48 14 2 .2: 59, 76
Leviticus 24·7: 154-55
4. 2-3: 35, 155 24.10: 232, 292 Proverbs
4. 13- 14: 155 24. 17: 84 2.6: 312, 337
4. 22- 23: 155 25.2: 280 2.20: 89
4. 27-28 : 155 27.9: 116 8.35 (LXX): 80, 225,
Copyright © 1992. Catholic University of America Press. All rights reserved.

19. 2: 274 29.7-8 : 4 2, 45 231,269,320

36.5-6: 47-48 20.9 (LXX): 122
Deuteronomy 36.23: 268-69,329 20.24: 269
30.2: 89 40.5: 36,65 21.2 (LXX): 269
30.14: 88-89 43. 19: 48 26.11: 308
58.11: 48,116,147,
I Samuel 260 Ecclesiastes
8.57-58: 269 58.12: 118 7. 21 : 27
10.25-27: 268 65.9: 280
68.23: 231 Song of Songs (Canti-
I Kings 70 .5: 41 cle of Canticles)
8.4 6 : 27 79.18-19: 282 4.8 (LXX): 147
19. 18: 3 17 83.6: 301
84.7: 221, 236, 280 Wisdom
I Chronicles 84. 8: 49 1.11: 32
12.18: 268 85. 11 : 49 4·7: 249
91.2:48 4.11: 195,212,248-
Job 99·3: 147 53,29 1
7. 1: 249,300,301 100.1: 295, 304 7.1-7: 116-17
14·4 (LXX): 27 101.5: 37 7.16: 306

347

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 348 INDEX OF HOLY SCRIPTURE
8.21: 312 9·2: 205 Ezekiel
9. 15: 64 29. 14: 58 11.19: 234, 269
45.11 (LXX): 241 18.24: 249
Sirach (Ecclesiasticus) 54. 13: 233, 235 36.27: 244, 269
3.22: 298 57.16: 287
10·9: 65 59. 20-21: 257 Daniel
10.14:47 65.2: 3 16 7.18: 105, 123, 124,
10.15: 46, 47 172
15.17-18: 117 Jeremiah
18.30 : 79 9.23-24: 228 Hosea
19.16: 115, 129 17·5: 219,316,330 2.24: 205
23.6: 118 32.40: 273, 282
38.31-32 (=31.3 1- Habakkuk
Isaiah 32 Vg): 124 2+ 242
6.9-10: 23 1
8.20 (LXX): 112, Baruch Malachi
17 2 2·31: 269,306,322 1.2-3: 224

Books of the New Testament

Matthew 19.10: 141 16.22-26: 72

1.21: 37, 38, 296 19.11: 14 1,306 18.1: 304
4.16: 205 20.14-15: 284 19.20-24: 121
5.8 : 83 20.16: 259 19.27: 121
5·44: 23 6 21.9: 54 22.32: 148
6.8: 308 22.11-13: 121
6.9-13: 274-81 22.14: 121 John
6.10:236 23·35: 56 1.1: 309
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6.12: 52, 76, 85,138, 25.10-12: 121 1.12: 83, 286

139, 166 25.33: 121 1.14: 68
6.12- 13: 35 25.34: 201 3.5: 28
6.13: 68-69, 75, 85, 25.46: 119, 172 5. 14: 275
13 1,143,278- 81 , 26.4 1: 33 5. 21 : 27
3 16 6.28-29: 23 2
6.14: 52 Mark 6.29: 233
7·7: 333 6.34: 116 6·36-3T 233
7.7-8: 203 10.46-52: 73 6·39: 259
8.22: 40 13.20: 225 6·43-45: 233-37
9. 12 : 23 14.38: 5 1,75 6·45: 259
9. 12- 13: 37, 38 6·54: 247
9. 13: 23 Luke 6.61-62: 237
10.19-20: 143 1.3: 80,3 19 6.64-66 : 237
10.20: 33 1.6: 80 6.66: 267,302,306
10.22: 272 8.8: 306, 322 10.30 : 336
10.29: 298-99 9·53: 3 20 11.43-44: 27
11.21-22: 288-91 10.30-35: 60, 67 12.37-40 : 303-4
11.30: 88 11.9-10: 203 13·34: 89
13. 11 : 267,304,306 12·37: 49 14. 1: 302 ,304
13. 13:306 13.25-27: 121 14.6 : 48
13.24-30: 138 14.16-20: 256 14. 28 : 336

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INDEX OF HOLY SCRIPTURE 349
14.30-3 1: 42 7.19: 65, 86 10.21: 316
15·5: 48, 79 7. 20: 79 11.2: 198,316-17
15. 13: 89 7. 22- 23: 73,74 11.4:3 17
15.16: 25g-61, 265 7.23: 43, 69, 81, 166 11.5: 224, 258
16.12: 309 7. 24: 173 11.5-6: 23 1
18·9: 302 7.24-25: 68,69,7 1- 11.5-7: 317
73,131,132, 172 11.6: 146
Acts of the Apostles 7.25: 60-61, 75, 76, 11.7: 258
1.2: 225 78, 80, 83, 84, 88, 11.7-10: 23 1
4. 12: 57 90,114,133,17 1, 11.17: 258
4.24-28 : 257-58 244,298 11.25-27: 256-57
4.28: 268 8.7-8: 34 11.28: 257-59
9.1-19: 221 8.9: 186 11.29: 256, 264, 265,
10·4: 232 8.13: 243 300,305,310,311
13.48: 269 8.14: 116, 117, 244 11.33: 232, 238, 292,
14. 10: 144-45 8.15: 333 298,304
16.14: 268 8.24-25: 64 11.34: 250, 295, 307
28·3: 144 8.26-27: 332-33 11.35-36: 220
8.28: 264 12·3: 147,210,223
Romans 8.28-29: 118, 256 12.10: 34
1.1-4: 254-55 8.29-30: 26 12.16: 300
1.21-3 1: 39-40 8.30: 260, 300, 311 13.8 : 89
1.24: 118 9.8: 125,225 13. 10: 89
1.28:241 9.10-29: 227,283 14+ 285
2.11: 299 9· 11 : 22 5 14·23: 147,242
3. 23: 25,58 9.12: 256, 265
3. 23-24: 23 9. 13: 224 I Corinthians
3. 24: 25 9.14: 250, 290 1.12: 228
4·5: 23,44 9.14-21: 192,202-3 1.17: 26, 29,35-36,
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4.6: 146 9.16: 148, 151, 161, 57-58

4. 12: 242 225,250,29 1 I.l8: 235-36
4. 16: 24 1, 243 9. 18: 235,292 1.19:58
4·20-21: 222, 242 9. 19: 211, 235 1.21: 58
5·5: 34,60, 74, 80, 9. 20: 235, 238, 254, 1.23: 256
82,83,84,89-90 , 284,298,307 1.24: 256
225 9.21: l l , 25, 202, 1.27-31: 228
5. 12 : 28,57,58,297 206 1.3 1: 149,229,238,
5. 12-16: 293 9.22-23: 118,235 250, 263, 292,
5.18: 58 9.23: 25, 234, 296 295,305,3 11 ,
6.12: 56, 74, 78 9.25: 205 334-35
6.13: 56 10.1: 236 2.2: 61
6.14: 227 10.2-3: 22 2.16: 117
7·7: 13 2 10.2-4: 48 3. 1- 2: 309
7.7-8: 13 1 10.3:58 3.2-7: 228-29
7.7-25: 227 10·4: 22,58 3·5-7: 306
7.12-13: 13 1-3 2 10.8: 89 3.10: 306
7.14: 227 10·9: 209-10,243 3. 10-15: 119
7.14-16: 132 10.14: 23, 232,304- 3·11-12: 119
7. 15: 65, 86,133 5 3.15: 119, 120, 172
7.18: 65, 66,132,133 10.17-18: 23 3.21: 229, 263

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 350 INDEX OF HOLY SCRIPTURE
4·6-7: 229 3.23-24: 3 1 Colossians
4·7: 4 2• 147. 194. 3. 24: 23 1.13: 295
211-12.223-24. 4. 6 : 333 3.1-2: 301
227-28. 228-33. 4.21-22: 124 3. 25: 254. 299
3 13 4.23: 125 4.2-4: 266
5. 17: 24 4.24-26: 124 4·3: 26 7
7·7: 14 1.306 4.26: 125
7.25: 140.221.226 5·4: 58 ·1 Thessalonians
9.24: 327 5.6: 147. 286 2.13: 266
10.12: 243. 285. 292. 5. 11 : 58 3·2: 230
300 5. 17: 65. 67. 68. 73. 3.5: 280
10.13: 287 165 5.21 : 57
11.19: 171 5. 17-18: 74
12·3: 333 6·7: 265.273 1 Timothy
12.6: 211.225 6.17: 218 1.5: 89
12·9: 225 1.8: 88
12.11: 244 Ephesians 1.15: 26.38
12.17: 145 1.3-12: 261-63 1.20:45
12.28: 107.144-46. 1.4: 201.240.260. 2·4: 159.203-4.236
149 287.291.302.317 2·5: 44. 61. 83. 245.
13·5: 122-23 1.4-11 : 195. 196• 253
14. 18: 145 282-83 2·7: 144
15·9: 149-50 • 174 1.5: 295 4. 1: 144
15.9-10: 152 1.6: 264
15.10: 150.151.164 1.11: 264-65.281- 2 Timothy
15.21: 17 1 82.287 1.8-10: 334
15·54: 173 1.13-16: 265 1.12: 148
15.55: 166 1. 23:282 2·5: 327
15·57: 148 2.3: 81.87 2.13: 64
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16.8-9: 266-67 2·3-5: 24-25 4.7-8: 147-48

2.8-9: 232
2 Corinthians 2.9-10: 241 Titus
2.12-16: 267 3.19: 165 1.12: 224
3·5: 221-22. 285. 4.8: 84 3·5: 25. 28
286.300-301 5. 14: 40
3.6: 125. 13 1 5.27: 106. 138-40. Hebrews
4.13: 61. 225. 234 277 4. 15: 31
4. 16: 83 6.23: 223. 225. 315 5.14: 203
5. 10: 245-46 11.6: 242
5.21: 3 1 Philippians 12.2: 256
6.1: 150 1.6: 302
12·7-g: 44-45 1.19: 143 James
13·3: 80. 3 19 1.29: 196.220.272 1.5: 35.312
2.8: 255 1.5-6:34.3 14
Galatians 2.12-13: 45. 49. 300 1.13: 280
2.16: 232 2.13: 236• 263. 302. 1.14: 280
2.21: 23. 24. 29. 58. 3 29.33 2 1.17:3 14.33 0
13 1 3.1: 218 1. 25:74
3.5: 68 3. 12: 154 2.5: 260
3.16: 258 3.15-16: 21 9 3. 2: 34. 129

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.
 INDEX OF HOLY SCRIPTURE 351
3.8: 18,32-34 1 Peter 79,88,138,139
3. 10: 33 2.10: 205 2.19: 259,285,286-
3.13: 121 3.17: 272 87
3. 13- 17: 33 3.2: 166
3. 14-16: 314 2 Peter 3·5: 54
3.15: 26 1.4: 108, 155, 175 3·9: 32
3. 1 7: 3 1 4 4·7: 3 27
4·7: 75 1 John 4. 18: 74
1.8: 32, 50-51, 54, 5·3: 98
Copyright © 1992. Catholic University of America Press. All rights reserved.

Augustine, Saint, and William J. Collinge. <i>Four Anti-Pelagian Writings : On Nature and Grace, on the
Proceedings of Pelagius, on the Predestination of the Saints and on the Gift of Perseverence</i>, Catholic University of America Press, 1992
Created from csbsju on 2019-08-05 10:40:39.