Saint Augustine (354-430)

Of the Soul and Its Origin

Translated by Peter Holmes

Book II

Chapter 12

But your friend, in comparison with what he has shown himself to be further on, thus far makes mistakes which one may somewhat tolerate. He apparently felt some disposition to relent; not, to be sure, at what he ought to have misgivings about, namely, for having ventured to assert that original sin is relaxed even in the case of the unbaptized, and that remission is given to them of all their sins, so that they are admitted into paradise, that is, to a place of great happiness, and possess a claim to the happy mansions in our Father’s house; but he seems to have entertained some regret at having conceded to them abodes of lesser blessedness outside the kingdom of heaven. Accordingly he goes on to say, “Or if any one is perhaps reluctant to believe that paradise is bestowed as a temporary and provisional gift on the soul of the thief or of Dinocrates (for there remains for them still, in the resurrection, the reward of the kingdom of heaven), although that principal passage stands in the way,—‘Except a man be born again of water and of the Spirit, he shall not enter into the kingdom of God’—he may yet hold my assent as ungrudgingly given to this point; only let him magnify both the aim and the effect of the divine compassion and fore-knowledge.” These words have I copied, as I read them in his second book. Well, now, could any one have shown on this erroneous point greater boldness, recklessness, or presumption? He actually quotes and calls attention to the Lord’s weighty sentence, encloses it in a statement of his own, and then says, “Although the opinion is opposed to the ‘principal passage,’ ‘Except a man be born again of water and of the Spirit, he shall not enter into the kingdom of God’ ”; he dares then to lift his haughty head in censure against the Prince’s judgment: “He may yet hold my assent as ungrudgingly given to this point”; and he explains his point to be, that the souls of unbaptized persons have a claim to paradise as a temporary gift; and in this class he mentions the dying thief and Dinocrates, as if he were prescribing, or rather prejudging, their destination; moreover, in the resurrection, he will have them transferred to a better provision, even making them receive the reward of the kingdom of heaven. “Although,” says he, “this is opposed to the sentence of the Prince.” Now, do you, my brother, I pray you, seriously consider this question: What sentence of the Prince shall that man deserve to have passed upon him, who imposes on any person an assent of his own which runs counter to the authority of the Prince Himself?

The new-fangled Pelagian heretics have been most justly condemned by the authority of catholic councils and of the Apostolic See, on the ground of their having dared to give to unbaptized infants a place of rest and salvation, even apart from the kingdom of heaven. This they would not have dared to do, if they did not deny their having original sin, and the need of its remission by the sacrament of baptism. This man, however, professes the catholic belief on this point, admitting that infants are tied in the bonds of original sin, and yet he releases them from these bonds without the laver of regeneration, and after death, in his compassion, he admits them into paradise; while, with a still ampler compassion, he introduces them after the resurrection even to the kingdom of heaven. Such compassion did Saul see fit to assume when he spared the king whom God commanded to be slain; deservedly, however, was his disobedient compassion, or (if you prefer it) his compassionate disobedience, reprobated and condemned, that man may be on his guard against extending mercy to his fellow-man, in opposition to the sentence of Him by whom man was made. Truth, by the mouth of Itself incarnate, proclaims as if in a voice of thunder: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” And in order to except martyrs from this sentence, to whose lot it has fallen to be slain for the name of Christ before being washed in the baptism of Christ, He says in another passage, “He that loseth his life for my sake shall find it.” And so far from promising the abolition of original sin to any one who has not been regenerated in the laver of Christian faith, the apostle exclaims, “By the offence of one, judgment came upon all men to condemnation.” And as a counterbalance against this condemnation, the Lord exhibits the help of His salvation alone, saying, “He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned.” Now the mystery of this believing in the case of infants is completely effected by the response of the sureties by whom they are taken to baptism; and unless this be effected, they all pass by the offence of one into condemnation. And yet, in opposition to such clear declarations uttered by the Truth, forth marches before all men a vanity which is more foolish than pitiful, and says: Not only do infants not pass into condemnation, though no laver of Christian faith absolves them from the chain of original sin, but they even after death have an intermediate enjoyment of the felicities of paradise, and after the resurrection they shall possess even the happiness of the kingdom of heaven. Now, would this man dare to say all this in opposition to the firmly-established catholic faith, if he had not presumptuously undertaken to solve a question which transcends his powers touching the origin of the soul?

Book II Chapter 11

Book II Chapter 13