▾
Augustine of Hippo, On the Merits and Forgiveness of Sins, and on the Baptism of Infants
⎗←→⎘
▾
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants
Chapter 1 [I.]—Introductory, in the Shape of an Inscription to His Friend Marcellinus.
Chapter 2 [II.]—If Adam Had Not Sinned, He Would Never Have Died.
Chapter 3 [III.]—It is One Thing to Be Mortal, Another Thing to Be Subject to Death.
Chapter 4 [IV.]—Even Bodily Death is from Sin.
Chapter 6 [VI.]—How It is that the Body Dead Because of Sin.
Chapter 8 [VIII.]—Bodily Death from Adam’s Sin.
Chapter 9 [IX.]—Sin Passes on to All Men by Natural Descent, and Not Merely by Imitation.
Chapter 10.—The Analogy of Grace.
Chapter 12.—The Law Could Not Take Away Sin.
Chapter 13 [XI.]—Meaning of the Apostle’s Phrase “The Reign of Death.”
Chapter 14.—Superabundance of Grace.
Chapter 15 [XII.]—The One Sin Common to All Men.
Chapter 16 [XIII.]—How Death is by One and Life by One.
Chapter 17.—Whom Sinners Imitate.
Chapter 18.—Only Christ Justifies.
Chapter 20.—Original Sin Alone is Contracted by Natural Birth.
Chapter 22 [XVII.]—To Infants Personal Sin is Not to Be Attributed.
Chapter 24 [XIX.]—Infants Saved as Sinners.
Chapter 26 [XX.]—No One, Except He Be Baptized, Rightly Comes to the Table of the Lord.
Chapter 27.—Infants Must Feed on Christ.
Chapter 28.—Baptized Infants, of the Faithful Unbaptized, of the Lost.
Chapter 29 [XXI.]—It is an Inscrutable Mystery Why Some are Saved, and Others Not.
Chapter 30.—Why One is Baptized and Another Not, Not Otherwise Inscrutable.
Chapter 32.—The Case of Certain Idiots and Simpletons.
Chapter 33.—Christ is the Saviour and Redeemer Even of Infants.
Chapter 35.—Unless Infants are Baptized, They Remain in Darkness.
Chapter 36.—Infants Not Enlightened as Soon as They are Born.
Chapter 37.—How God Enlightens Every Person.
Chapter 38.—What “Lighteth” Means.
Chapter 39 [XXVI.]—The Conclusion Drawn, that All are Involved in Original Sin.
Chapter 40 [XXVII.]—A Collection of Scripture Testimonies. From the Gospels.
Chapter 41.—From the First Epistle of Peter.
Chapter 42.—From the First Epistle of John.
Chapter 43.—From the Epistle to the Romans.
Chapter 44.—From the Epistles to the Corinthians.
Chapter 45.—From the Epistle to the Galatians.
Chapter 46.—From the Epistle to the Ephesians.
Chapter 47.—From the Epistle to the Colossians.
Chapter 48.—From the Epistles to Timothy.
Chapter 49.—From the Epistle to Titus.
Chapter 50.—From the Epistle to the Hebrews.
Chapter 51.—From the Apocalypse.
Chapter 52.—From the Acts of the Apostles.
Chapter 53.—The Utility of the Books of the Old Testament.
Chapter 56.—No One is Reconciled to God Except Through Christ.
Chapter 58 [XXX.]—In What Respect the Pelagians Regarded Baptism as Necessary for Infants.
Chapter 59.—The Context of Their Chief Text.
Chapter 62 [XXXIII.]—No One Can Be Reconciled to God, Except by Christ.
Chapter 63 [XXXIV.]—The Form, or Rite, of Baptism. Exorcism.
Chapter 64.—A Twofold Mistake Respecting Infants.
Chapter 65 [XXXV.]—In Infants There is No Sin of Their Own Commission.
Chapter 66.—Infants’ Faults Spring from Their Sheer Ignorance.
Chapter 67 [XXXVI.]—On the Ignorance of Infants, and Whence It Arises.
Chapter 69 [XXXVIII.]—The Ignorance and the Infirmity of an Infant.
Chapter 1 [I.]—What Has Thus Far Been Dwelt On And What is to Be Treated in This Book.
Chapter 5 [V.]—The Will of Man Requires the Help of God.
Chapter 8 [VII.]—(2) Whether There is in This World a Man Without Sin.
Chapter 10 [VIII.]—Perfection, When to Be Realized.
Chapter 12 [X.]—He Reconciles Some Passages of Scripture.
Chapter 13.—A Subterfuge of the Pelagians.
Chapter 14. —Job Was Not Without Sin.
Chapter 15.—Carnal Generation Condemned on Account of Original Sin.
Chapter 18 [XIII.]—Perfect Human Righteousness is Imperfect.
Chapter 19.—Zacharias and Elisabeth, Sinners.
Chapter 20.—Paul Worthy to Be the Prince of the Apostles, and Yet a Sinner.
Chapter 21 [XIV.]—All Righteous Men Sinners.
Chapter 23 [XXI.]—Why God Prescribes What He Knows Cannot Be Observed.
Chapter 25.—God Punishes Both in Wrath and in Mercy.
Chapter 28 [XVIII.]—A Good Will Comes from God.
Chapter 29.—A Subterfuge of the Pelagians.
Chapter 31.—Grace is Given to Some Men in Mercy Is Withheld from Others in Justice and Truth.
Chapter 32.—God’s Sovereignity in His Grace.
Chapter 33.—Through Grace We Have Both the Knowledge of Good, and the Delight Which It Affords.
Chapter 35 [XXI.]—Adam and Eve Obedience Most Strongly Enjoined by God on Man.
Chapter 36 [XXII.]—Man’s State Before the Fall.
Chapter 37 [XXIII.]—The Corruption of Nature is by Sin, Its Renovation is by Christ.
Chapter 39 [XXV.]—An Objection of Pelagians.
Chapter 40.—An Argument Anticipated.
The apostle indeed says, “ Else were your children unclean now holy
Chapter 42.—Sanctification Manifold Sacrament of Catechumens.
Chapter 43 [XXVII.]—Why the Children of the Baptized Should Be Baptized.
Chapter 44.—An Objection of the Pelagians.
Chapter 49 [XXX.]—An Objection of the Pelagians.
Chapter 50 [XXXI.]—Why It is that Death Itself is Not Abolished, Along with Sin, by Baptism.
Chapter 51.—Why the Devil is Said to Hold the Power and Dominion of Death.
Chapter 52 [XXXII.]—Why Christ, After His Resurrection, Withdrew His Presence from the World.
Chapter 53 [XXXIII.]—An Objection of the Pelagians.
Chapter 54 [XXXIV.]—Why Punishment is Still Inflicted, After Sin Has Been Forgiven.
Chapter 56.—The Case of David, in Illustration.
Chapter 57 [XXXV.]—Turn to Neither Hand.
Chapter 58 [XXXVI.]—“Likeness of Sinful Flesh” Implies the Reality.
Chapter 1 [I.]—Pelagius Esteemed a Holy Man His Expositions on Saint Paul.
Chapter 2 [II.]—Pelagius’ Objection Infants Reckoned Among the Number of Believers and the Faithful.
Chapter 3.—Pelagius Makes God Unjust.
Chapter 6.—Why Pelagius Does Not Speak in His Own Person.
Chapter 7 [IV.]—Proof of Original Sin in Infants.
Chapter 8.—Jesus is the Saviour Even of Infants.
Chapter 9.—The Ambiguity of “Adam is the Figure of Him to Come.”
Chapter 10 [V.]—He Shows that Cyprian Had Not Doubted the Original Sin of Infants.
Chapter 11.—The Ancients Assumed Original Sin.
Chapter 12 [VI.]—The Universal Consensus Respecting Original Sin.
Chapter 13 [VII.]—The Error of Jovinianus Did Not Extend So Far.
Chapter 15 [VIII.]—We All Sinned Adam’s Sin.
Chapter 17 [IX.]—Christians Do Not Always Beget Christian, Nor the Pure, Pure Children.
Chapter 18 [X.]—Is the Soul Derived by Natural Propagation?
Chapter 19 [XI.]—Sin and Death in Adam, Righteousness and Life in Christ.
Chapter 20.—The Sting of Death, What?
Chapter 22 [XIII.]—We Ought to Be Anxious to Secure the Baptism of Infants.
Chapter 20.—The Sting of Death, What?
But even in the passage to the Corinthians, where he had been treating fully of the resurrection, the apostle concludes his statement in such a way as not to permit us to doubt that the death of the body is the result of sin. For after he had said, “This corruptible must put on incorruption, and this mortal must put on immortality: so when this corruptible shall have put on incorruption, and this mortal immortality, then,” he added, “shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?” and at last he subjoined these words: “The sting of death is sin; and the strength of sin is the law.”486 1 Cor. xv. 53–56. Now, because (as the apostle’s words most plainly declare) death shall then be swallowed up in victory when this corruptible and mortal shall have put on incorruption and immortality,—that is, when “God shall quicken even our mortal bodies by His Spirit that dwelleth in us,”—it manifestly follows that the sting of the body of this death, which is the contrary of the resurrection of the body, is sin. The sting, however, is that by which death was made, and not that which death made, since it is by sin that we die, and not by death that we sin. It is therefore called “the sting of death” on the principle which originated the phrase “the tree of life,”—not because the life of man produced it, but because by it the life of man was made. In like manner “the tree of knowledge” was that whereby man’s knowledge was made, not that which man made by his knowledge. So also “the sting of death” is that by which death was produced, not that which death made. We similarly use the expression “the cup of death,” since by it some one has died, or might die,—not meaning, of course, a cup made by a dying or dead man.487 [This is only one of many examples of the care with which Augustin, writing for the popular eye, illustrates his exegetical points. “Of death” he thus shows is genitive of the object, not of the subject; giving to the phrase the meaning of “the sting which slays man.”—W.] The sting of death is therefore sin, because by the puncture of sin the human race has been slain. Why ask further: the death of what,—whether of the soul, or of the body? Whether the first which we are all of us now dying, or the second which the wicked hereafter shall die? There is no occasion for plying the question so curiously; there is no room for subterfuge. The words in which the apostle expresses the case answer the questions: “When this mortal,” says he, “shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? The sting of death is sin, and the strength of sin is the law.” He was treating of the resurrection of the body, wherein death shall be swallowed up in victory, when this mortal shall have put on immortality. Then over death itself shall be raised the shout of triumph, when at the resurrection of the body it shall be swallowed up in victory; then shall be said to it, “O death, where is thy victory? O death, where is thy sting?” To the death of the body, therefore, is this said. For victorious immortality shall swallow it up, when this mortal shall put on immortality. I repeat it, to the death of the body shall it be said, “Where is thy victory?”—that victory in which thou didst conquer all, so that even the Son of God engaged in conflict with thee, and by not shrinking but grappling with thee overcame. In these that die thou hast conquered; but thou art thyself conquered in these that rise again. Thy victory was but temporal, in which thou didst swallow up the bodies of them that die. Our victory will abide eternal, in which thou art swallowed up in the bodies of them that rise again. “Where is thy sting?”—that is, the sin wherewithal we are punctured and poisoned, so that thou didst fix thyself in our very bodies, and for so long a time didst hold them in possession. “The sting of death is sin, and the strength of sin is the law.” We all sinned in one, so that we all die in one; we received the law, not by amendment according to its precepts to put an end to sin, but by transgression to increase it. For “the law entered that sin might abound;”488 Rom. v. 20. and “the Scripture hath concluded all under sin;”489 Gal. iii. 22. but “thanks be to God, who hath given us the victory through our Lord Jesus Christ,”490 1 Cor. xv. 57. in order that “where sin abounded, grace might much more abound;”491 Rom. v. 20. and “that the promise by faith of Jesus Christ might be given to them that believe;”492 Gal. iii. 22. and that we might overcome death by a deathless resurrection, and sin, “the sting” thereof, by a free justification.
20. Quanquam etiam ibi ad Corinthios locum ipsum de resurrectione diu tractatum sic in fine concluserit, ut nos dubitare non sineret, mortem quoque corporis merito accidisse peccati. Cum enim dixisset, Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Cum autem corruptibile hoc indutum fuerit incorruptionem, et mortale hoc immmortalitatem; tunc fiet, inquit, sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, victoria tua ? ubi est, mors, aculeus tuus? deinde subjecit, Aculeus autem mortis est peccatum; virtus vero peccati, lex (I Cor. XV, 21, 22, 53-56). Quia ergo, sicut Apostoli apertissima verba declarant, eo absorbebitur mors in victoriam, quo corruptibile et mortale hoc induet incorruptionem et immortalitatem; id est, quo vivificabit Deus et mortalia corpora nostra, propter inhabitantem Spiritum ejus in nobis: manifestum est et hujus mortis corporis, quae resurrectioni corporis contraria est, aculeum fuisse peccatum: aculeum autem quo mors facta est, non quem mors fecit: peccato enim morimur, non morte peccamus. Sic itaque dictum est, aculeus mortis, quomodo lignum vitae, non quod hominis vita faceret, sed quo vita hominis fieret: et quomodo lignum scientiae, per quod scientia fieret hominis, non quod per suam scientiam fecerit homo. Sic ergo et aculeus mortis, quo mors facta est, non quem mors fecit. Sic enim dicimus et poculum mortis, quo aliquis mortuus sit, vel mori possit, non quod moriens mortuusve confecerit. Aculeus itaque mortis peccatum est, peccati punctu mortificatum est genus humanum. Quid adhuc quaerimus cujus mortis, utrum animae, an corporis? utrum primae qua nunc omnes morimur, an secundae qua tunc impii morientur? Nulla causa est exagitandi quaestionem, nullus tergiversandi 0198 locus; Apostoli verba quibus id agebat, interrogata respondent: Cum mortale hoc, inquit, induerit immortalitatem, tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, victoria tua? ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum; virtus vero peccati, lex. De resurrectione corporis agebat, qua absorbebitur mors in victoriam, cum mortale hoc induerit immortalitatem. Tunc ipsi morti insultabitur, quae in victoriam resurrectione corporis absorbebitur. Tunc ei dicetur, Ubi est, mors, victoria tua? ubi est, mors, aculeus tuus? Morti ergo corporis hoc dicetur. Hanc enim absorbebit victoriosa immortalitas, cum mortale hoc immortalitatem induetur. Morti, inquam, corporis hoc dicetur: Ubi est victoria tua, qua omnes sic viceras , ut etiam Dei Filius tecum confligeret, teque non vitando, sed suscipiendo superaret? Vicisti in morientibus, victa es in resurgentibus. Victoria tua qua absorbueras corpora morientium, temporalis fuit: victoria nostra, qua in corporibus absorpta es resurgentium, aeterna constabit. Ubi est aculeus tuus? hoc est, peccatum, quo puncti et venenati sumus, ut te etiam in nostris corporibus figeres , et ea tam longo tempore possideres? Aculeus autem mortis est peccatum; virtus vero peccati, lex. Peccavimus in uno omnes; ut moreremur in uno omnes: accepimus legem, non ut emendatione finiremus peccatum, sed ut transgressione augeremus. Lex enim subintravit ut abundaret peccatum, et conclusit Scriptura omnia sub peccato. Sed Deo gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum (I Cor. XV, 57), ut ubi abundavit peccatum, superabundaret gratia (Rom. V, 20) atque ut promissio ex fide Jesu Christi daretur credentibus (Galat. III, 22), et vinceremus mortem per immortalem resurrectionem, et aculeum ejus peccatum per gratuitam justificationem.