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 4 [II.]—The Calumny of Julian,—That the Catholics Teach that Free Will is Taken Away by Adam’s Sin.

 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 12.—The Fourth Calumny,—That the Saints of the Old Testament are Said to Be Not Free from Sins.

 Chapter 13 [VIII.]—The Fifth Calumny,—That It is Said that Paul and the Rest of the Apostles Were Polluted by Lust.

 Chapter 14.—That the Apostle is Speaking in His Own Person and that of Others Who Are Under Grace, Not Still Under Law.

 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 24.—He Concludes that the Apostle Spoke in His Own Person, and that of Those Who are Under Grace.

 Chapter 25 [XII.]—The Sixth Calumny,—That Augustin Asserts that Even Christ Was Not Free from Sins.

 Chapter 26 [XIII.]—The Seventh Calumny,—That Augustin Asserts that in Baptism All Sins are Not Remitted.

 Chapter 27.—In What Sense Lust is Called Sin in the Regenerate.

 Chapter 28 [XIV.]—Many Without Crime, None Without Sin.

 Chapter 29 [XV.]—Julian Opposes the Faith of His Friends to the Opinions of Catholic Believers. First of All, of Free Will.

 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 35.—Desire in Paradise Was Either None at All, or It Was Obedient to the Impulse of the Will.

 Chapter 36 [XVIII.]—Julian’s Fourth Objection, that Man is God’s Work, and is Not Constrained to Evil or Good by His Power.

 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 40 [XXII.]—The Sixth Objection, Concerning the Necessity of Grace for All, and Concerning the Baptism of Infants.

 Chapter 41 [XXIII.]—The Seventh Objection, of the Effect of Baptism.

 Chapter 42 [XXIV.]—He Rebuts the Conclusion of Julian’s Letter.

 Book II.

 Chapter 1.—Introduction The Pelagians Impeach Catholics as Manicheans.

 Chapter 2 [II.]—The Heresies of the Manicheans and Pelagians are Mutually Opposed, and are Alike Reprobated by the Catholic Church.

 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 16.—The Pelagians are Refuted by the Case of the Twin Infants Dying, the One After, and the Other Without, the Grace of Baptism.

 Chapter 17 [VIII.]—Even the Desire of an Imperfect Good is a Gift of Grace, Otherwise Grace Would Be Given According to Merits.

 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.

 Book III.

 Chapter 1 [I.]—Statement.

 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 25 [IX.]—He Shows that the Opinion of the Catholics is the Mean Between that of the Manicheans and Pelagians, and Refutes Both.

 Chapter 26 [X.]—The Pelagians Still Strive After a Hiding-Place, by Introducing the Needless Question of the Origin of the Soul.

 Book IV.

 Chapter 1 [I.]—The Subterfuges of the Pelagians are Five.

 Chapter 2 [II.]—The Praise of the Creature.

 Chapter 3 [III.]—The Catholics Praise Nature, Marriage, Law, Free Will, and the Saints, in Such Wise as to Condemn as Well Pelagians as Manicheans.

 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 29 [XI.]—The Testimonies of Ambrose Against the Pelagians and First of All Concerning Original Sin.

 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 17 [VII.]—Of the Praise of the Saints.

In that, indeed, in the praise of the saints, they will not drive us with the zeal of that publican308    Luke xviii. 10–14. to hunger and thirst after righteousness, but with the vanity of the Pharisees, as it were, to overflow with sufficiency and fulness; what does it profit them that—in opposition to the Manicheans, who do away with baptism—they say “that men are perfectly renewed by baptism,” and apply the apostle’s testimony for this,—“who testifies that, by the washing of water, the Church is made holy and spotless from the Gentiles,”309    Eph. v. 26.—when, with a proud and perverse meaning, they put forth their arguments in opposition to the prayers of the Church itself. For they say this in order that the Church may be believed after holy baptism—in which is accomplished the forgiveness of all sins—to have no further sin; when, in opposition to them, from the rising of the sun even to its setting, in all its members it cries to God, “Forgive us our debts.”310    Matt. vi. 12. But if they are interrogated regarding themselves in this matter, they find not what to answer. For if they should say that they have no sin, John answers them, that they deceive themselves, and the truth is not in them.311    1 John i. 8. But if they confess their sins, since they wish themselves to be members of Christ’s body, how will that body, that is, the Church, be even in this time perfectly, as they think, without spot or wrinkle, if its members without falsehood confess themselves to have sins? Wherefore in baptism all sins are forgiven, and, by that very washing of water in the word, the Church is set forth in Christ without spot or wrinkle;312    Eph. v. 27. and unless it were baptized, it would fruitlessly say, “Forgive us our debts,” until it be brought to glory, when there is in it absolutely no spot or wrinkle.313    See On the Perfection of Man’s Righteousness, 35, and On the Proceedings of Pelagius, 27.

CAPUT VII.

17. De laude sanctorum. Ecclesia hujus temporis non est sine macula et ruga. Insidiae Pelagianorum. Quod vero laude sanctorum, nolunt nos affectu illius Publicani esurire et sitire justitiam, sed vanitate illius Pharisaei tanquam saturatos plenosque ructare (Luc. XVIII, 10-14); quid eis prodest quod adversus Manichaeos, qui Baptisma destruunt, isti dicunt, «Baptismo perfecte homines innovari,» atque ad hoc Apostoli adhibent testimonium, «qui per lavacrum aquae Ecclesiam de gentibus sanctam fieri immaculatamque testatur» (Ephes. V, 26); cum superbo sensu atque perverso contra orationes ipsius 0622 Ecclesiae suas exserant disputationes? Hoc enim propterea dicunt, ut credatur Ecclesia post sanctum Baptismum, in quo fit omnium remissio peccatorum, ulterius non habere peccatum: cum adversus eos illa a solis ortu usque ad occasum omnibus suis membris clamet ad Deum, Dimitte nobis debita nostra (Matth. VI, 12). Quid, quod etiam de se ipsis in hac causa si interrogentur, quid respondeant non inveniunt? Si enim dixerint se non habere peccatum: respondet eis Joannes, quod se ipsos decipiant, et veritas in eis non sit (I Joan. I, 8). Si autem confitentur peccata sua; cum se velint esse Christi corporis membra, quomodo erit illud corpus, id est Ecclesia, in isto adhuc tempore perfecte , sicut isti sapiunt, sine macula et ruga, cujus membra non mendaciter confitentur se habere peccata? Quapropter et in Baptismate dimittuntur cuncta peccata, et per ipsum lavacrum aquae in verbo exhibetur Christo Ecclesia sine macula et ruga (Ephes. V, 27). Quia nisi esset baptizata, infructuose diceret, Dimitte nobis debita nostra: donec perducatur ad gloriam, ubi ei perfectius nulla insit macula et ruga.