42. [XVIII.]—The Twelfth Item in the Accusation. Other Heads of Cœlestius’ Doctrine Abjured by Pelagius.

For it was objected that in the sixth chapter of Cœlestius’ work there was laid down this position: “Men cannot be called sons of God, unless they have become entirely free from all sin.” It follows from this statement, that not even the Apostle Paul is a child of God, since he said: “Not as though I had already attained, either were already perfect.”133    Phil. iii. 12. In the seventh chapter he makes this statement: “Forgetfulness and ignorance have no connection with sin, as they do not happen through the will, but through necessity;” although David says: “Remember not the sins of my youth, nor my sins of ignorance;”134    Ps. xxv. 7. although too, in the law, sacrifices are offered for ignorance, as if for sin.135    See Lev. iv. In his tenth chapter he says: “Our will is free, if it needs the help of God; inasmuch as every one in the possession of his proper will has either something to do or to abstain from doing.” In the twelfth he says: “Our victory comes not from God’s help, but from our own free will.” And this is a conclusion which he was said to draw in the following terms: “The victory is ours, seeing that we took up arms of our own will; just as, on the other hand, being conquered is our own, since it was of our own will that we neglected to arm ourselves.” And, after quoting the phrase of the Apostle Peter, “partakers of the divine nature,”136    2 Pet. i. 4. he is said to have made out of it this argument: “Now if our spirit or soul is unable to be without sin, then even God is subject to sin, since this part of Him, that is to say, the soul, is exposed to sin.” In his thirteenth chapter he says: “That pardon is not given to penitents according to the grace and mercy of God, but according to their own merits and effort, since through repentance they have been worthy of mercy.”

CAPUT XVIII.

42. Nam in sexto capitulo Coelestii libri positum objectum est, «Filios Dei non posse vocari, nisi omni modo absque peccato fuerint effecti.» Unde secundum ipsum dictum est, neque apostolum Paulum esse filium Dei, qui dixit, Non quod jam acceperim, aut quod jam perfectus sim (Philipp. III, 12). In septimo capitulo, «Oblivionem et ignorantiam non subjacere peccato, quoniam non secundum voluntatem eveniunt, sed secundum necessitatem.» Cum David dicat, Delicta juventutis meae ne memineris et ignorantiae meae (Psal. XXIV, 7): et cum in lege sacrificia pro ignorantia sicut pro peccato offerantur (Levit. IV). In decimo capitulo, «Non esse liberum arbitrium, si Dei indigeat auxilio, quoniam in propria voluntate habet unusquisque aut facere aliquid, aut non facere.» In duodecimo capitulo, «Victoriam nostram non ex Dei esse adjutorio, sed ex libero arbitrio:» quod inferre dictus est his verbis, «Nostra est victoria, quoniam propria voluntate arma suscepimus; sicut e contrario nostrum est quando vincimur, quoniam armari propria voluntate contempsimus.» Et de apostolo Petro posuit testimonium, «divinae nos esse consortes naturae» (II Petr. I, 4). Et syllogismum facere dicitur: «Quoniam si anima non potest esse sine peccato, ergo et Deus subjacet peccato, cujus pars, hoc est anima, peccato obnoxia est.» In tertio decimo capitulo dicit, «Quoniam poenitentibus venia non datur secundum gratiam et misericordiam Dei, sed secundum merita et laborem eorum, qui per poenitentiam digni fuerint misericordia.»