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Augustine of Hippo, A Treatise Against Two Letters of the Pelagians. — Book I
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by aurelius augustin, bishop of hippo
Chapter 1.—Introduction: Address to Boniface.
Chapter 2.—Why Heretical Writings Must Be Answered.
Chapter 3.—Why He Addresses His Book to Boniface.
Chapter 5.—Free Choice Did Not Perish With Adam ’s Sin. What Freedom Did Perish.
Chapter 6 [III.]—Grace is Not Given According to Merits.
Chapter 7.—He Concludes that He Does Not Deprive the Wicked of Free Will.
Chapter 8 [IV.]—The Pelagians Demolish Free Will.
Chapter 9 [V.]—Another Calumny of Julian,—That “It is Said that Marriage is Not Appointed by God.”
Chapter 10—The Third Calumny,—The Assertion that Conjugal Intercourse is Condemned.
Chapter 11 [VI.]—The Purpose of the Pelagians in Praising the Innocence of Conjugal Intercourse.
Chapter 15 [IX.]—He Sins in Will Who is Only Deterred from Sinning by Fear.
Chapter 16.—How Sin Died, and How It Revived.
Chapter 17 [X.]—“The Law is Spiritual, But I Am Carnal,” To Be Understood of Paul.
Chapter 18.—How the Apostle Said that He Did the Evil that He Would Not.
Chapter 19.—What It is to Accomplish What is Good.
Chapter 20.—In Me, that Is, in My Flesh.
Chapter 21.—No Condemnation in Christ Jesus.
Chapter 22.—Why the Passage Referred to Must Be Understood of a Man Established Under Grace.
Chapter 23 [XI.]—What It is to Be Delivered from the Body of This Death.
Chapter 25 [XII.]—The Sixth Calumny,—That Augustin Asserts that Even Christ Was Not Free from Sins.
Chapter 27.—In What Sense Lust is Called Sin in the Regenerate.
Chapter 28 [XIV.]—Many Without Crime, None Without Sin.
Chapter 30.—Secondly, of Marriage.
Chapter 31.—Thirdly, of Conjugal Intercourse.
Chapter 32 [XVI.]—The Aprons Which Adam and Eve Wore.
Chapter 33.—The Shame of Nakedness.
Chapter 34 [XVII.]—Whether There Could Be Sensual Appetite in Paradise Before the Fall.
Chapter 37 [XIX.]—The Beginning of a Good Will is the Gift of Grace.
Chapter 38 [XX.]—The Power of God’s Grace is Proved.
Chapter 39 [XXI.]—Julian’s Fifth Objection Concerning the Saints of the Old Testament.
Chapter 41 [XXIII.]—The Seventh Objection, of the Effect of Baptism.
Chapter 42 [XXIV.]—He Rebuts the Conclusion of Julian’s Letter.
Chapter 1.—Introduction The Pelagians Impeach Catholics as Manicheans.
Chapter 3.—How Far the Manicheans and Pelagians are Joined in Error How Far They are Separated.
Chapter 4.—The Two Contrary Errors.
Chapter 5 [III.]—The Calumny of the Pelagians Against the Clergy of the Roman Church.
Chapter 6 [IV.]—What Was Done in the Case of Cœlestius and Zosimus.
Chapter 7.—He Suggests a Dilemma to Cœlestius.
Chapter 8.—The Catholic Faith Concerning Infants.
Chapter 9 [V.]—He Replies to the Calumnies of the Pelagians.
Chapter 10.—Why the Pelagians Falsely Accuse Catholics of Maintaining Fate Under the Name of Grace.
Chapter 11 [VI.]—The Accusation of Fate is Thrown Back Upon the Adversaries.
Chapter 12.—What is Meant Under the Name of Fate.
Chapter 13 [VII.]—He Repels the Calumny Concerning the Acceptance of Persons.
Chapter 14.—He Illustrates His Argument by an Example.
Chapter 15.—The Apostle Meets the Question by Leaving It Unsolved.
Chapter 18.—The Desire of Good is God’s Gift.
Chapter 19 [IX.]—He Interprets the Scriptures Which the Pelagians Make Ill Use of.
Chapter 20.—God’s Agency is Needful Even in Man’s Doings.
Chapter 21.—Man Does No Good Thing Which God Does Not Cause Him to Do.
Chapter 22 [X.]—According to Whose Purpose the Elect are Called.
Chapter 23.—Nothing is Commanded to Man Which is Not Given by God.
Chapter 2 [II.]—The Misrepresentation of the Pelagians Concerning the Use of the Old Law.
Chapter 3.—Scriptural Confirmation of the Catholic Doctrine.
Chapter 4 [III.]—Misrepresentation Concerning the Effect of Baptism.
Chapter 5.—Baptism Puts Away All Sins, But It Does Not at Once Heal All Infirmities.
Chapter 6 [IV.]—The Calumny Concerning the Old Testament and the Righteous Men of Old.
Chapter 7.—The New Testament is More Ancient Than the Old But It Was Subsequently Revealed.
Chapter 8.—All Righteous Men Before and After Abraham are Children of the Promise and of Grace.
Chapter 9.—Who are the Children of the Old Covenant.
Chapter 10.—The Old Law Also Given by God.
Chapter 11.—Distinction Between the Children of the Old and of the New Testaments.
Chapter 12.—The Old Testament is Properly One Thing—The Old Instrument Another.
Chapter 13.—Why One of the Covenants is Called Old, the Other New.
Chapter 14 [V.]—Calumny Concerning the Righteousness of the Prophets and Apostles.
Chapter 15.—The Perfection of Apostles and Prophets.
Chapter 16 [VI.]—Misrepresentation Concerning Sin in Christ.
Chapter 17 [VII.]—Their Calumny About the Fulfilment of Precepts in the Life to Come.
Chapter 18.—Perfection of Righteousness and Full Security Was Not Even in Paul in This Life.
Chapter 19.—In What Sense the Righteousness of Man in This Life is Said to Be Perfect.
Chapter 20.—Why the Righteousness Which is of the Law is Valued Slightly by Paul.
Chapter 21.—That Righteousness is Never Perfected in This Life.
Chapter 22.—Nature of Human Righteousness and Perfection.
Chapter 23.—There is No True Righteousness Without the Faith of the Grace of Christ.
Chapter 24 [VIII.]—There are Three Principal Heads in the Pelagian Heresy.
Chapter 1 [I.]—The Subterfuges of the Pelagians are Five.
Chapter 2 [II.]—The Praise of the Creature.
Chapter 4 [IV.]—Pelagians and Manicheans on the Praise of the Creature.
Chapter 5.—What is the Special Advantage in the Pelagian Opinions?
Chapter 6.—Not Death Alone, But Sin Also Has Passed into Us by Means of Adam.
Chapter 7.—What is the Meaning of “In Whom All Have Sinned”?
Chapter 8.—Death Passed Upon All by Sin.
Chapter 9 [V.]—Of the Praise of Marriage.
Chapter 10.—Of the Praise of the Law.
Chapter 11.—The Pelagians Understand that the Law Itself is God’s Grace.
Chapter 12 [VI.]—Of the Praise of Free Will.
Chapter 13.—God’s Purposes are Effects of Grace.
Chapter 14.—The Testimonies of Scripture in Favour of Grace.
Chapter 15.—From Such Scriptures Grace is Proved to Be Gratuitous and Effectual.
Chapter 16.—Why God Makes of Some Sheep, Others Not.
Chapter 17 [VII.]—Of the Praise of the Saints.
Chapter 18.—The Opinion of the Saints Themselves About Themselves.
Chapter 19.—The Craft of the Pelagians.
Chapter 20 [VIII.]—The Testimonies of the Ancients Against the Pelagians.
Chapter 21.—Pelagius, in Imitation of Cyprian, Wrote a Book of Testimonies.
Chapter 22.—Further References to Cyprian.
Chapter 23.—Further References to Cyprian.
Chapter 24.—The Dilemma Proposed to the Pelagians.
Chapter 25 [IX.]—Cyprian’s Testimonies Concerning God’s Grace.
Chapter 26.—Further Appeals to Cyprian’s Teaching.
Chapter 27 [X.]—Cyprian’s Testimonies Concerning the Imperfection of Our Own Righteousness.
Chapter 28.—Cyprian’s Orthodoxy Undoubted.
Chapter 30.—The Testimonies of Ambrose Concerning God’s Grace.
Chapter 31.—The Testimonies of Ambrose on the Imperfection of Present Righteousness.
Chapter 32 [XII.]—The Pelagian’s Heresy Arose Long After Ambrose.
Chapter 33.—Opposition of the Manichean and Catholic Dogmas.
Chapter 34.—The Calling Together of a Synod Not Always Necessary to the Condemnation of Heresies.
Chapter 2 [II.]—The Heresies of the Manicheans and Pelagians are Mutually Opposed, and are Alike Reprobated by the Catholic Church.
The Manicheans say that the good God is not the Creator of all natures; the Pelagians that God is not the Purifier, the Saviour, the Deliverer of all ages among men. The catholic Church condemns both; as well maintaining God’s creation against the Manicheans, that no nature may be denied to be framed by Him, as maintaining against the Pelagians that in all ages human nature must be sought after as ruined. The Manicheans rebuke the concupiscence of the flesh, not as if it were an accidental vice, but as if it were a nature bad from eternity; the Pelagians approve it as if it were no vice, but even a natural good. The catholic faith condemns both, saying to the Manicheans, “It is not nature, but it is vice;” saying to the Pelagians, “It is not of the Father, but it is of the world;” in order that both may allow it as an evil sickness to be cured—the former by ceasing to believe it, as it were, incurable, the latter by ceasing to proclaim it as laudable. The Manicheans deny that to a good man the beginning of evil came from free will; the Pelagians say that even a bad man has free will sufficiently to perform the good commandment. The catholic Church condemns both, saying to the former, “God made man upright,”98 Eccles. vii. 30. and saying to the latter, “If the Son shall make you free, ye shall be free indeed.”99 John viii. 36. The Manicheans say that the soul, as a particle of God, has sin by the commixture of an evil nature; the Pelagians say that the soul is upright, not indeed a particle, but a creature of God, and has not even in this corruptible life any sin. The catholic Church condemns both, saying to the Manicheans, “Either make the tree good and its fruit good, or make the tree evil and its fruit evil,”100 Matt. xii. 33. which would not be said to man who cannot make his own nature, unless because sin is not nature, but vice; and saying to the Pelagians, “If we say that we have no sin we deceive ourselves, and the truth is not in us.”101 1 John i. 8. In these diseases, opposed as they are to one another, the Manicheans and the Pelagians are at issue, with dissimilar will but with similar vanity, separated by different opinions, but close together by a perverse mind.
CAPUT II.
2. Manichaeorum et Pelagianorum haereses sibi mutuo adversae et aeque a catholica Ecclesia reprobatae. Manichaei et Pelagiani quatenus errore conjuncti, quatenus separati. Manichaei dicunt, Deum bonum non omnium naturarum esse creatorem: Pelagiani dicunt, Deum non esse omnium aetatum in hominibus mundatorem, salvatorem, liberatorem. Catholica utrosque redarguit, et contra Manichaeos defendens Dei creaturam, ne ab illo instituta negetur ulla natura; et contra Pelagianos, ut in omnibus aetatibus perdita requiratur humana natura. Manichaei carnis concupiscentiam non tanquam accidens vitium, sed tanquam naturam ab aeternitate malam vituperant: Pelagiani eam tanquam nullum vitium, sed naturale sit bonum insuper laudant. Catholica utrosque redarguit, Manichaeis dicens, Non natura, sed vitium est; Pelagianis dicens, Non a Patre, sed ex mundo est: ut eam velut malam valetudinem sanari utrique permittant, desinendo illi tanquam insanabilem credere, isti tanquam laudabilem praedicare. Manichaei negant homini bono ex libero arbitrio fuisse initium mali: Pelagiani dicunt etiam hominem malum sufficienter habere liberum arbitrium ad faciendum praeceptum bonum. Catholica utrosque redarguit, et illis dicens, Fecit Deus hominem rectum (Eccle. VII, 30): et istis dicens, Si vos Filius liberaverit, vere liberi eritis (Joan. VIII, 36). Manichaei dicunt, animam particulam Dei, naturae malae commixtione habere peccatum: Pelagiani dicunt, animam justam, non quidem particulam, sed creaturam Dei, etiam in ista corruptibili vita non habere peccatum. Catholica utrosque redarguit, Manichaeis dicens, Aut facite arborem bonam, et fructum ejus bonum; aut facite arborem malam, et fructum ejus malum (Matth. XII, 33); quod non diceretur homini, qui naturam facere non potest, nisi quia peccatum non natura, sed vitium est: Pelagianis dicens, Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est (I Joan. I, 8). His morbis inter se contrariis Manichaei Pelagianique confligunt, dissimili 0573 voluntate, simili vanitate; separati opinione diversa, sed propinqui mente perversa.