Saint Augustine (354-430)

Of the Proceedings of Pelagius

Translated by Peter Holmes

Chapter 14

After this we find objected against Pelagius some other points of Cœlestius’ teaching,—prominent ones, and undoubtedly worthy of condemnation; such, indeed, as would certainly have involved Pelagius in condemnation, if he had not anathematized them in the synod. Under his third head Cœlestius was alleged to have written: “That God’s grace and assistance is not given for single actions, but is imparted in the freedom of the will, or in the law and in doctrine.” And again: “That God’s grace is given in proportion to our deserts; because, were He to give it to sinful persons, He would seem to be unrighteous.” And from these words he inferred that “therefore grace itself has been placed in my will, according as I have been either worthy or unworthy of it. For if we do all things by grace, then whenever we are overcome by sin, it is not we who are overcome, but God’s grace, which wanted by all means to help us, but was not able.” And once more he says: “If, when we conquer sin, it is by the grace of God; then it is He who is in fault whenever we are conquered by sin, because He was either altogether unable or unwilling to keep us safe.” To these charges Pelagius replied: “Whether these are really the opinions of Cœlestius or not, is the concern of those who say that they are. For my own part, indeed, I never entertained such views; on the contrary, I anathematize every one who does entertain them.” Then the synod said: “This holy synod accepts you for your condemnation of these impious words.” Now certainly there can be no mistake, in regard to these opinions, either as to the clear way in which Pelagius pronounced on them his anathema, or as to the absolute terms in which the bishops condemned them. Whether Pelagius or Cœlestius, or both of them, or neither of them, or other persons with them or in their name, have ever held or still hold these sentiments,—may be doubtful or obscure; but nevertheless by this judgment of the bishops it has been declared plainly enough that they have been condemned, and that Pelagius would have been condemned along with them, unless he had himself condemned them too. Now, after this trial, it is certain that whenever we enter on a controversy touching opinions of this kind, we only discuss an already condemned heresy.

I shall make my next remark with greater satisfaction. In a former section I expressed a fear that, when Pelagius said that “a man was able by the help of God’s grace to live without sin,” he perhaps meant by the term “grace” the capability possessed by nature as created by God with a free will, as it is understood in that book which I received as his and to which I replied; and that by these means he was deceiving the judges, who were ignorant of the circumstances. Now, however, since he anathematizes those persons who hold that “God’s grace and assistance is not given for single actions, but is imparted in the freedom of the will, or in the law and in doctrine,” it is quite evident that he really means the grace which is preached in the Church of Christ, and is conferred by the ministration of the Holy Ghost for the purpose of helping us in our single actions, whence it is that we pray for needful and suitable grace that we enter not into any temptation. Nor, again, have I any longer a fear that, when he said, “No man can be without sin unless he has acquired a knowledge of the law,” and added this explanation of his words, that “he posited in the knowledge of the law, help towards the avoidance of sin,” he at all meant the said knowledge to be considered as tantamount to the grace of God; for, observe, he anathematizes such as hold this opinion. See, too, how he refuses to hold our natural free will, or the law and doctrine, as equivalent to that grace of God which helps us through our single actions. What else then is left to him but to understand that grace which the apostle tells us is given by “the supply of the Spirit”? and concerning which the Lord said: “Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” Nor, again, need I be under any apprehension that, when he asserted, “All men are ruled by their own will,” and afterwards explained that he had made that statement “in the interest of the freedom of our will, of which God is the helper whenever it makes choice of good,” that he perhaps here also held God’s helping grace as synonymous with our natural free will and the teaching of the law. For inasmuch as he rightly anathematized the persons who hold that God’s grace or assistance is not given for single actions, but lies in the gift of free will, or in the law and doctrine, it follows, of course, that God’s grace or assistance is given us for single actions,—free will, or the law and the doctrine, being left out of consideration; and thus through all the single actions of our life, when we act rightly, we are ruled and directed by God; nor is our prayer a useless one, wherein we say: “Order my steps according to Thy word, and let not any iniquity have dominion over me.”

But what comes afterwards again fills me with anxiety. On its being objected to him, from the fifth chapter of Cœlestius’ book, that “they say that every individual has the ability to possess all powers and graces, thus taking away that ‘diversity of graces,’ which the apostle teaches,” Pelagius replied: “We have certainly said so much; but yet they have laid against us a malignant and blundering charge. We do not take away the diversity of graces; but we declare that God gives to the person, who has proved himself worthy to receive them, all graces, even as He conferred them on the Apostle Paul.” Hereupon the Synod said: “You accordingly do yourself hold the doctrine of the Church touching the gift of the graces, which are collectively possessed by the apostle.” Here some one may say, “Why then is he anxious? Do you on your side deny that all the powers and graces were combined in the apostle?” For my own part, indeed, if all those are to be understood which the apostle has himself mentioned together in one passage,—as, I suppose, the bishops understood Pelagius to mean when they approved of his answer, and pronounced it to be in keeping with the sense of the Church,—then I do not doubt that the apostle had them all; for he says: “And God hath set some in the Church, first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues.” What then? shall we say that the Apostle Paul did not possess all these gifts himself? Who would be bold enough to assert this? The very fact that he was an apostle showed, of course, that he possessed the grace of the apostolate. He possessed also that of prophecy; for was not that a prophecy of his in which he says: “In the last times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils”? He was, moreover, “the teacher of the Gentiles in faith and verity.” He performed miracles also and cures; for he shook off from his hand, unhurt, the biting viper; and the cripple stood upright on his feet at the apostle’s word, and his strength was at once restored. It is not clear what he means by helps, for the term is of very wide application; but who can say that he was wanting even in this grace, when through his labours such helps were manifestly afforded towards the salvation of mankind? Then as to his possessing the grace of “government,” what could be more excellent than his administration, when the Lord at that time governed so many churches by his personal agency, and governs them still in our day through his epistles? And in respect of the “diversities of tongues,” what tongues could have been wanting to him, when he says himself: “I thank my God that I speak with tongues more than you all”? It being thus inevitable to suppose that not one of these was wanting to the Apostle Paul, the judges approved of Pelagius’ answer, wherein he said “that all graces were conferred upon him.” But there are other graces in addition to these which are not mentioned here. For it is not to be supposed, however greatly the Apostle Paul excelled others as a member of Christ’s body, that the very Head itself of the entire body did not receive more and ampler graces still, whether in His flesh or His soul as man; for such a created nature did the Word of God assume as His own into the unity of His Person, that He might be our Head, and we His body. And in very deed, if all gifts could be in each member, it would be evident that the similitude, which is used to illustrate this subject, of the several members of our body is inapplicable; for some things are common to the members in general, such as life and health, whilst other things are peculiar to the separate members, since the ear has no perception of colours, nor the eye of voices. Hence it is written: “If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling?” Now this of course is not said as if it were impossible for God to impart to the ear the sense of seeing, or to the eye the function of hearing. However, what He does in Christ’s body, which is the Church, and what the apostle meant by diversity of graces as if through the different members, there might be gifts proper even to every one separately, is clearly known. Why, too, and on what ground they who raised the objection were so unwilling to have taken away all difference in graces, why, moreover, the bishops of the synod were able to approve of the answer given by Pelagius in deference to the Apostle Paul, in whom we admit the combination of all those graces which he mentioned in the one particular passage, is by this time clear also.

What, then, is the reason why, as I said just now, I felt anxious on the subject of this head of his doctrine? It is occasioned by what Pelagius says in these words: “That God gives to the man who has proved himself worthy to receive them, all graces, even as He conferred them on the Apostle Paul.” Now, I should not have felt any anxiety about this answer of Pelagius, if it were not closely connected with the cause which we are bound to guard with the utmost care—even that God’s grace may never be attacked, while we are silent or dissembling in respect of so great an evil. As, therefore, he does not say, that God gives to whom He will, but that “God gives to the man who has proved himself worthy to receive them, all these graces,” I could not help being suspicious, when I read such words. For the very name of grace, and the thing that is meant by it, is taken away, if it is not bestowed gratuitously, but he only receives it who is worthy of it. Will anybody say that I do the apostle wrong, because I do not admit him to have been worthy of grace? Nay, I should indeed rather do him wrong, and bring on myself a punishment, if I refused to believe what he himself says. Well, now, has he not pointedly so defined grace as to show that it is so called because it is bestowed gratuitously? These are his own very words: “And if by grace, then is it no more of works; otherwise grace is no more grace.” In accordance with this, he says again: “Now to him that worketh is the reward not reckoned of grace, but of debt.” Whosoever, therefore, is worthy, to him it is due; and if it is thus due to him, it ceases to be grace; for grace is given, but a debt is paid. Grace, therefore, is given to those who are unworthy, that a debt may be paid to them when they become worthy. He, however, who has bestowed on the unworthy the gifts which they possessed not before, does Himself take care that they shall have whatever things He means to recompense to them when they become worthy.

He will perhaps say to this: “It was not because of his works, but in consequence of his faith, that I said the apostle was worthy of having all those great graces bestowed upon him. His faith deserved this distinction, but not his works, which were not previously good.” Well, then, are we to suppose that faith does not work? Surely faith does work in a very real way, for it “worketh by love.” Preach up, however, as much as you like, the works of unbelieving men, we still know how true and invincible is the statement of this same apostle: “Whatsoever is not of faith is sin.” The very reason, indeed, why he so often declares that righteousness is imputed to us, not out of our works, but our faith, whereas faith rather works through love, is that no man should think that be arrives at faith itself through the merit of his works; for it is faith which is the beginning whence good works first proceed; since (as has already been stated) whatsoever comes not from faith is sin. Accordingly, it is said to the Church, in the Song of Songs: “Thou shalt come and pass by from the beginning of faith.” Although, therefore, faith procures the grace of producing good works, we certainly do not deserve by any faith that we should have faith itself; but, in its bestowal upon us, in order that we may follow the Lord by its help, “His mercy has prevented us.” Was it we ourselves that gave it to us? Did we ourselves make ourselves faithful? I must by all means say here, emphatically: “It is He that hath made us, and not we ourselves.” And indeed nothing else than this is pressed upon us in the apostle’s teaching, when he says: “For I declare, through the grace that is given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” Whence, too, arises the well-known challenge: “What hast thou that thou didst not receive?” inasmuch as we have received even that which is the spring from which everything we have of good in our actions takes its beginning.

“What, then, is the meaning of that which the same apostle says: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day’; if these are not recompenses paid to the worthy, but gifts, bestowed on the unworthy?” He who says this, does not consider that the crown could not have been given to the man who is worthy of it, unless grace had been first bestowed on him whilst unworthy of it. He says indeed: “I have fought a good fight”; but then he also says: “Thanks be to God, who giveth us the victory through Jesus Christ our Lord.” He says too: “I have finished my course”; but he says again: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” He says, moreover: “I have kept the faith”; but then it is he too who says again: “I know whom I have believed, and am persuaded that He is able to keep my deposit against that day”—that is, “my commendation”; for some copies have not the word depositum, but commendatum, which yields a plainer sense. Now, what do we commend to God’s keeping, except the things which we pray Him to preserve for us, and amongst these our very faith? For what else did the Lord procure for the Apostle Peter by His prayer for him, of which He said, “I have prayed for thee, Peter, that thy faith fail not,” than that God would preserve his faith, that it should not fail by giving way to temptation? Therefore, blessed Paul, thou great preacher of grace, I will say it without fear of any man (for who will be less angry with me for so saying than thyself, who hast told us what to say, and taught us what to teach?)—I will, I repeat, say it, and fear no man for the assertion: Their own crown is recompensed to their merits; but thy merits are the gifts of God!

His due reward, therefore, is recompensed to the apostle as worthy of it; but still it was grace which bestowed on him the apostleship itself, which was not his due, and of which he was not worthy. Shall I be sorry for having said this? God forbid! For under his own testimony shall I find a ready protection from such reproach; nor will any man charge me with audacity, unless he be himself audacious enough to charge the apostle with mendacity. He frankly says, nay he protests, that he commends the gifts of God within himself, so that he glories not in himself at all, but in the Lord; he not only declares that he possessed no good deserts in himself why he should be made an apostle, but he even mentions his own demerits, in order to manifest and preach the grace of God. “I am not meet,” says he, “to be called an apostle”; and what else does this mean than “I am not worthy”—as indeed several Latin copies read the phrase. Now this, to be sure, is the very gist of our question; for undoubtedly in this grace of apostleship all those graces are contained. For it was neither convenient nor right that an apostle should not possess the gift of prophecy, nor be a teacher, nor be illustrious for miracles and the gifts of healings, nor furnish needful helps, nor provide governments over the churches, nor excel in diversities of tongues. All these functions the one name of apostleship embraces. Let us, therefore, consult the man himself, nay listen wholly to him. Let us say to him: “Holy Apostle Paul, the monk Pelagius declares that thou wast worthy to receive all the graces of thine apostleship. What dost thou say thyself?” He answers: “I am not worthy to be called an apostle.” Shall I then, under pretence of honouring Paul, in a matter concerning Paul, dare to believe Pelagius in preference to Paul? I will not do so; for if I did, I should only prove to be more onerous to myself than honouring to him. Let us hear also why he is not worthy to be called an apostle: “Because,” says he, “I persecuted the Church of God.” Now, were we to follow up the idea here expressed, who would not judge that he rather deserved from Christ condemnation, instead of an apostolic call? Who could so love the preacher as not to loathe the persecutor? Well, therefore, and truly does he say of himself: “I am not worthy to be called an apostle, because I persecuted the Church of God.” As thou wroughtest then such evil, how camest thou to earn such good? Let all men hear his answer: “But by the grace of God, I am what I am.” Is there, then, no other way in which grace is commended, than because it is conferred on an unworthy recipient? “And His grace,” he adds, “which was bestowed on me was not in vain.” He says this as a lesson to others also, to show the freedom of the will, when he says: “We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain.” Whence however does he derive his proof, that “His grace bestowed on himself was not in vain,” except from the fact which he goes on to mention: “But I laboured more abundantly than they all”? So it seems he did not labour in order to receive grace, but he received grace in order that he might labour. And thus, when unworthy, he gratuitously received grace, whereby he might become worthy to receive the due reward. Not that he ventured to claim even his labour for himself; for, after saying: “I laboured more abundantly than they all,” he at once subjoined: “Yet not I, but the grace of God which was with me.” O mighty teacher, confessor, and preacher of grace! What meaneth this: “I laboured more, yet not I”? Where the will exalted itself ever so little, there piety was instantly on the watch, and humility trembled, because weakness recognised itself.

With great propriety, as the proceedings show, did John, the holy overseer of the Church of Jerusalem, employ the authority of this same passage of the apostle, as he himself told our brethren the bishops who were his assessors at that trial, on their asking him what proceedings had taken place before him previous to the trial. He told them that “on the occasion in question, whilst some were whispering, and remarking on Pelagius’ statement, that ‘without God’s grace man was able to attain perfection’ (that is, as he had previously expressed it, ‘man was able to be without sin’), he censured the statement, and reminded them besides, that even the Apostle Paul, after so many labours—not indeed in his own strength, but by the grace of God—said: ‘I laboured more abundantly than they all: yet not I, but the grace of God that was with me’; and again: ‘It is not of him that willeth, nor of him that runneth, but of God that showeth mercy’; and again: ‘Except the Lord build the house, they labour but in vain who build it.’ And,” he added, “we quoted several other like passages out of the Holy Scriptures. When, however, they did not receive the quotations which we made out of the Holy Scriptures, but continued their murmuring noise, Pelagius said: ‘This is what I also believe; let him be anathema, who declares that a man is able, without God’s help, to arrive at the perfection of all virtues.’ ”

Chapter 13

Chapter 15