Chapter III.

He describes the pestilent error of the Pelagian.

At any rate we think that this fact ought not to be omitted, which was special and peculiar to that heresy mentioned above which sprang from the error of Pelagius; viz., that in saying that Jesus Christ had lived as a mere man without any stain of sin, they actually went so far as to declare that men could also be without sin if they liked. For they imagined that it followed that if Jesus Christ being a mere man was without sin, all men also could without the help of God be whatever He as a mere man without participating in the Godhead, could be. And so they made out that there was no difference between any man and our Lord Jesus Christ, as any man could by effort and striving obtain just the same as Christ had obtained by His earnestness and efforts. Whence it resulted that they broke out into a more grievous and unnatural madness, and said that our Lord Jesus Christ had come into this world not to bring redemption to mankind but to give an example of good works, to wit, that men, by following His teaching, and by walking along the same path of virtue, might arrive at the same reward of virtue: thus destroying, as far as they could, all the good of His sacred advent and all the grace of Divine redemption, as they declared that men could by their own lives obtain just that which God had wrought by dying for man’s salvation. They added as well that our Lord and Saviour became the Christ after His Baptism, and God after His Resurrection, tracing the former to the mystery of His anointing, the latter to the merits of His Passion. Whence this new author10 Nestorius. The Nestorian controversy was originated by a sermon of Anastasius, a follower of Theodore of Mopsuestia, whom Nestorius brought with him to Constantinople as his chaplain on his appointment as Archbishop, a.d. 428. This man, preaching in the presence of the archbishop, said: “Let no one call Mary Theotocos; for Mary was but a woman, and it is impossible that God should be born of a woman.” In the controversy which was immediately excited by these words Nestorius at once took the part of his chaplain and preached a course of sermons in maintenance of his views; refusing to the Blessed Virgin the title of Theotocos, while admitting that she might be termed Christotocos. See Socrates H. E. Book VII.. c. xxxii., Evagrius H. E. Book I. c. ii., and Vincentius Lirinensis Book I. c. xvii. The sermons are still partially existing in the writings of Marius Mercator: and in the second of them the title Χριστοτόκος is admitted. Cf. Hefele’s Councils Book IX. c. i. (Vol. iii. Eng. Transl. p. 12 sq.). of a heresy that is not new, who declares that our Lord and Saviour was born a mere man, observes that he says exactly the same thing which the Pelagians said before him, and allows that it follows from his error that as he asserts that our Lord Jesus Christ lived as a mere man entirely without sin, so he must maintain in his blasphemy that all men can of themselves be without sin, nor would he admit that our Lord’s redemption was a thing needful for His example, since men can (as they say) reach the heavenly kingdom by their own exertions. Nor is there any doubt about this, as the thing itself shows us. For hence it comes that he encourages the complaints of the Pelagians by his intervention, and introduces their case into his writings, because he cleverly or (to speak more truly) cunningly patronizes them and by his wicked liking for them recommends their mischievous teaching which is akin to his own, for he is well aware that he is of the same opinion and of the same spirit, and therefore is distressed that a heresy akin to his own has been cast out of the church, as he knows that it is entirely allied to his own in wickedness.