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Augustine of Hippo, On Nature and Grace
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A Treatise on Nature and Grace, against Pelagius
Chapter 1 [I.]—The Occasion of Publishing This Work What God’s Righteousness is.
Chapter 3 [III.]—Nature Was Created Sound and Whole It Was Afterwards Corrupted by Sin.
Chapter 5 [V.]—It Was a Matter of Justice that All Should Be Condemned.
Chapter 6 [VI.]—The Pelagians Have Very Strong and Active Minds.
Chapter 8.—A Distinction Drawn by Pelagius Between the Possible and Actual.
Chapter 9 [VIII.]—Even They Who Were Not Able to Be Justified are Condemned.
Chapter 11 [X.]—Grace Subtly Acknowledged by Pelagius.
Chapter 13 [XII.]—The Scope and Purpose of the Law’s Threatenings “Perfect Wayfarers.”
Chapter 14 [XIII.]—Refutation of Pelagius.
Chapter 15 [XIV.]—Not Everything [of Doctrinal Truth] is Written in Scripture in So Many Words.
Chapter 16 [XV.]—Pelagius Corrupts a Passage of the Apostle James by Adding a Note of Interrogation.
Chapter 17 [XVI.]—Explanation of This Text Continued.
Chapter 18 [XVII.]—Who May Be Said to Be in the Flesh.
Chapter 19.—Sins of Ignorance To Whom Wisdom is Given by God on Their Requesting It.
Chapter 20 [XVIII.]—What Prayer Pelagius Would Admit to Be Necessary.
Chapter 21 [XIX.]—Pelagius Denies that Human Nature Has Been Depraved or Corrupted by Sin.
Chapter 22 [XX.]—How Our Nature Could Be Vitiated by Sin, Even Though It Be Not a Substance.
Chapter 23 [XXI.]—Adam Delivered by the Mercy of Christ.
Chapter 24 [XXII.]—Sin and the Penalty of Sin the Same.
Chapter 26 [XXIV.]—Christ Died of His Own Power and Choice.
Chapter 27.—Even Evils, Through God’s Mercy, are of Use.
Chapter 30 [XXVII.]—Sin is Removed by Sin.
Chapter 32 [XXVIII.]—God Forsakes Us to Some Extent that We May Not Grow Proud.
Chapter 33 [XXIX.]—Not Every Sin is Pride. How Pride is the Commencement of Every Sin.
Chapter 34 [XXX.]—A Man’s Sin is His Own, But He Needs Grace for His Cure.
Chapter 37 [XXXIII.]—Being Wholly Without Sin Does Not Put Man on an Equality with God.
Chapter 39.—Pelagius Glorifies God as Creator at the Expense of God as Saviour.
Chapter 41.—Whether Holy Men Have Died Without Sin.
Chapter 43 [XXXVII.]—Why Scripture Has Not Mentioned the Sins of All.
Chapter 44.—Pelagius Argues that Abel Was Sinless.
Chapter 46 [XXXIX.]—Shall We Follow Scripture, or Add to Its Declarations?
Chapter 47 [XL.]—For What Pelagius Thought that Christ is Necessary to Us.
Chapter 48 [XLI.]—How the Term “All” Is to Be Understood.
Chapter 50 [XLIII.]—God Commands No Impossibilities.
Chapter 52.—The Whole Discussion is About Grace.
Chapter 53 [XLV.]—Pelagius Distinguishes Between a Power and Its Use.
Chapter 54 [XLVI.]—There is No Incompatibility Between Necessity and Free Will.
Chapter 55 [XLVII.]—The Same Continued.
Chapter 56 [XLVIII.]—The Assistance of Grace in a Perfect Nature.
Chapter 58 [L.]—Even Pious and God-Fearing Men Resist Grace.
Chapter 59 [LI.]—In What Sense Pelagius Attributed to God’s Grace the Capacity of Not Sinning.
Chapter 60 [LII.]—Pelagius Admits “Contrary Flesh” In the Unbaptized.
Chapter 61 [LIII.]—Paul Asserts that the Flesh is Contrary Even in the Baptized.
Chapter 63 [LIV.]—Does God Create Contraries?
Chapter 64.—Pelagius’ Admission as Regards the Unbaptized, Fatal.
Chapter 65 [LV.]—“This Body of Death,” So Called from Its Defect, Not from Its Substance.
Chapter 66.—The Works, Not the Substance, of the “Flesh” Opposed to the “Spirit.”
Chapter 67 [LVII.]—Who May Be Said to Be Under the Law.
Chapter 68 [LVIII.]—Despite the Devil, Man May, by God’s Help, Be Perfected.
Chapter 69 [LIX.]—Pelagius Puts Nature in the Place of Grace.
Chapter 70 [LX.]—Whether Any Man is Without Sin in This Life.
Chapter 72 [LXI.]—Hilary. The Pure in Heart Blessed. The Doing and Perfecting of Righteousness.
Chapter 73.—He Meets Pelagius with Another Passage from Hilary.
Chapter 75.—Augustin Adduces in Reply Some Other Passages of Ambrose.
Chapter 76 [LXIV.]—John of Constantinople.
Chapter 79 [LXVI.]—A Certain Necessity of Sinning.
Chapter 80 [LXVII.]—Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.
Chapter 81.—Augustin Quotes Himself on Free Will.
Chapter 82 [LXVIII.]—How to Exhort Men to Faith, Repentance, and Advancement.
Chapter 83 [LXIX.]—God Enjoins No Impossibility, Because All Things are Possible and Easy to Love.
Chapter 84 [LXX.]—The Degrees of Love are Also Degrees of Holiness.
Chapter 31.—The Order and Process of Healing Our Heavenly Physician Does Not Adopt from the Sick Patient, But Derives from Himself. What Cause the Righteous Have for Fearing.
“But God,” they say, “is able to heal all things.” Of course His purpose in acting is to heal all things; but He acts on His own judgment, and does not take His procedure in healing from the sick man. For undoubtedly it was His wish to endow His apostle with very great power and strength, and yet He said to him: “My strength is made perfect in weakness;”81 2 Cor. xii. 9. nor did He remove from him, though he so often entreated Him to do so, that mysterious “thorn in the flesh,” which He told him had been given to him “lest he should be unduly exalted through the abundance of the revelation.”82 2 Cor. xii. 7, 8. For all other sins only prevail in evil deeds; pride only has to be guarded against in things that are rightly done. Whence it happens that those persons are admonished not to attribute to their own power the gifts of God, nor to plume themselves thereon, lest by so doing they should perish with a heavier perdition than if they had done no good at all, to whom it is said: “Work out your own salvation with fear and trembling, for it is God which worketh in you, both to will and to do of His good pleasure.”83 Phil. ii. 12, 13. Why, then, must it be with fear and trembling, and not rather with security, since God is working; except it be because there so quickly steals over our human soul, by reason of our will (without which we can do nothing well), the inclination to esteem simply as our own accomplishment whatever good we do; and so each one of us says in his prosperity: “I shall never be moved?”84 Ps. xxx. 6. Therefore, He who in His good pleasure had added strength to our beauty, turns away His face, and the man who had made his boast becomes troubled, because it is by actual sorrows that the swelling pride must be remedied.
31. Sed Deus, inquiunt, potest omnia sanare. Hoc utique agit, ut sanet omnia: sed agit judicio suo, nec ordinem sanandi accipit ab aegroto. Procul dubio quippe firmissimum Apostolum volebat efficere, cui tamen dixit, Virtus in infirmitate perficitur: et non ei toties oranti aufert nescio quem stimulum carnis, quem sibi dicit datum, ne magnitudine revelationum extolleretur (II Cor. XII, 7-9). Caetera enim vitia tantum in malefactis valent, sola autem superbia etiam in recte factis cavenda est. Unde admonentur illi, ne dona Dei suae potestati tribuendo seseque extollendo gravius pereant, quam si nil operarentur boni, quibus dicitur, Cum timore et tremore vestram ipsorum salutem operamini: Deus enim est qui operatur in vobis et velle et operari, pro bona voluntate (Philipp. II, 12, 13). Quare ergo cum timore et tremore, et non potius cum securitate, si Deus operatur; nisi quia propter voluntatem nostram, sine qua bene non possumus operari, cito potest subrepere animo humano, ut quod bene operatur, suum tantummodo existimet, et dicat in abundantia sua, Non movebor in aeternum? Ideo qui in voluntate sua praestiterat decori ejus virtutem, avertit paululum faciem suam, ut qui hoc dixerat fieret conturbatus: quoniam ipsis est ille tumor sanandus doloribus.