On the Proceedings of Pelagius,(1)
On the Proceedings of Pelagius,(1)
In One Book, Addressed to Bishop Aurelius [of Carthage], by Aurelius Augustin.
Written About the Commencement of the Year a.d. 417.
The several heads of error which were alleged against Pelagius at the Synod in Palestine, with his answers to each charge, are minutely discussed. Augustin shows that, although Pelagius was acquitted by the synod, there still clave to him the suspicion of heresy; and that the acquittal of the accused by the synod was so contrived, that the heresy itself with which he was charged was unhesitatingly condemned.
Chapter 1.-Introduction.
After there came into my hands, holy father Aurelius, the ecclesiastical proceedings, by which fourteen bishops of the province of Palestine pronounced Pelagius a catholic, my hesitation, in which I was previously reluctant to make any lengthy or confident statement about the defence which he had made, came to an end. This defence, indeed, I had already read in a paper which he himself forwarded to me. Forasmuch, however, as I received no letter therewith from him, I was afraid that some discrepancy might be detected between my statement and the record of the ecclesiastical proceedings; and that, should Pelagius perhaps deny that he had sent me any paper (and it would have been difficult for me to prove that he had, when there was only one witness), I should rather seem guilty in the eyes of those who would readily credit his denial, either of an underhanded falsification, or else (to say the least) of a reckless credulity. Now, however, when I am to treat of matters whichare shown to have actually transpired, and when,as it appears to me, all doubt is removed whether he really acted in the way described, your holiness, and everybody who reads these pages, will no doubt be able to judge, with greater readiness and certainty, both of his defence and of this my treatment of it.
Chapter 2 [I.]-The First Item in the Accusation, and Pelagius' Answer.
First of all, then, I offer to the Lord my God, who is also my defence and guide, unspeakable thanks, because I was not misled in my views respecting our holy brethren and fellow-bishops who sat as judges in that case. His answers, indeed, they trot without reason approved; becausethey had not to consider how he had in his writings stated the points which were objected against him, but what he had to say about them in his reply at the pending examination. A case of unsoundness in the faith is one thing, one of incautious statement is another thing. Now sundry objections were urged against Pelagius out of a written complaint, which our holy brethren and fellow-bishops in Gaul, Heros and Lazarus, presented, being themselves unable to be present, owing (as we afterwards learned from credible information) to the severe indisposition of one of them. The first of these was, that be writes, in a certain book of his, this: "No man can be without sin unless he has acquired a knowledge of the law." After this had been read out, the synod inquired: "Did you, Pelagius, express yourself thus?" Then in answer he said: "I certainly used the words, but not in the sense in which they understand them. I did not say that a man is unable to sin who has acquired a knowledge of the law; but that he is by the knowledge of the law assisted towards not sinning, even as it is written, `He hath given them a law for help'"(2) Upon hearing this, the synod declared: "The words which have been spoken by Pelagius are not different from the Church." Assuredly they are not different, as he expressed them in his answer; the statement, however, which was produced from his book has a different meaning. But this the bishops, who were Greek-speaking men, and who heard the words through an interpreter, were not concerned with discussing. All they had to consider at the moment was, what the man who was under examination said was his meaning,-not in what words his opinion was alleged to have been expressed in his book.
Chapter 3.-Discussion of Pelagius' First Answer.
Now to say that "a man is by the knowledge of the law assisted towards not sinning," is a different assertion from saying that "a man cannot be without sin unless he has acquired a knowledge of the law." We see, for example, that corn-floors may be threshed without threshing-sledges,-however much these may assist the operation if we have them; and that boys can find their way to school without the pedagogue,-however valuable for this may be the office of pedagogues; and that many persons recover from sickness without physicians,-although the doctor's skill is clearly of greatest use; and that men sometimes live on other aliments besides bread,-however valuable the use of bread must needs be allowed to be; and many other illustrations may occur to the thoughtful reader, without our prompting. From which examples we are undoubtedly reminded that there are two sorts of aids. Some are indispensable, and without their help the desired result could not be attained. Without a ship, for instance, no man could take a voyage; no man could speak without a voice; without legs no man could walk; without light nobody could see; and so on in numberless instances. Amongst them this also may be reckoned, that without God's grace no man can live rightly. But then, again, there are other helps, which render us assistance in such a way that we might in some other way effect the object to which they are ordinarily auxiliary in their absence. Such are those which I have already mentioned,-the threshing-sledges for threshing corn, the pedagogue for conducting the child, medical art applied to the recovery of health, and other like instances. We have therefore to inquire to which of these two classes belongs the knowledge of the law,-in other words, to consider in what way it helps us towards the avoidance of sin. If it be in the sense of indispensable aid without which the end cannot be attained; not only was Pelagius' answer before the judges true, but what he wrote in his book was true also. If, however, it be of such a character that it helps indeed if it is present, but even if it be absent, then the result is still possible to be attained by some other means,-his answer to the judges was still true, and not unreasonably did it find favour with the bishops that "man is assisted not to sin by the knowledge of the law;" but what he wrote in his book is not true, that "there is no man without sin except him who has acquired a knowledge of the law,"-a statement which the judges left undiscussed, as they were ignorant of the Latin language, and were content with the confession of the man who was pleading his cause before them, especially as no one was present on the other side who could oblige the interpreter to expose his meaning by an explanation of the words of his book, and to show why it was that the brethren were not groundlessly disturbed. For but very few persons are thoroughly acquainted with the law. The mass of the members of Christ, who are scattered abroad everywhere, being ignorant of the very profound and complicated contents of the law, are commended by the piety of simple faith and unfailing hope in God, and sincere love. Endowed with such gifts, they trust that by the grace of God they may be purged from their sins through our Lord Jesus Christ.
Chapter 4 [II.]-The Same Continued.
If Pelagius, as he possibly might, were to say in reply to this, that that very thing was what he meant by "the knowledge of the law, without which a man is unable to be free from sins," which is communicated by the teaching of faith to converts and to babes in Christ, and in which candidates for baptism are catechetically instructed with a view to their knowing the creed, certainly this is not what is usually meant when any one is said to have a knowledge of the law. This phrase is only applied to such persons as are skilled in the law. But if he persists in describing the knowledge of the law by the words in question, which, however few in number, are great in weight, and are used to designate all who are faithfully baptized according to the prescribed rule of the Churches; and if he maintains that it was of this that he said, "No one is without sin, but the man who has acquired the knowledge of the law,"-a knowledge which must needs be conveyed to believers before they attain to the actual remission of sins,-even in such case there would crowd around him a countless multitude, not indeed of angry disputants, but of crying baptized infants, who would exclaim,-not, to be sure, in words, but in the very truthfulness of innocence,-"What is it, O what is it that you have written: `He only can be without sin who has acquired a knowledge of the law?' See here are we, a large flock of lambs, without sin, and yet we have no knowledge of the law." Now surely they with their silent tongue would compel him to silence, or, perhaps, even to confess that he was corrected of his great perverseness; or else (if you will), that he had already for some time entertained the opinion which he acknowledged before his ecclesiastical examiners, but that he had failed before to express his opinion in words of sufficient care,-that his faith, therefore, should be approved, but this book revised and amended. For, as the Scripture says: "There is that slippeth in his speech, but not in his heart."(3) Now if he would only admit this, or were already saying it, who would not most readily forgive those words which he had committed to writing with too great heedlessness and neglect, especially on his declining to defend the opinion which the said words contain, and affirming that to be his proper view which the truth approves? This we must suppose would have been in the minds of the pious judges themselves, if they could only have duly understood the contents of his Latin book, thoroughly interpreted to them, as they understood his reply to the synod, which was spoken in Greek, and therefore quite intelligible to them, and adjudged it as not alien from the Church. Let us go on to consider the other cases.
Chapter 5 [III.]-The Second Item in the Accusation; And Pelagius' Answer.
The synod of bishops then proceeded to say: "Let another section be read." Accordingly there was read the passage in the same book wherein Pelagius had laid down the position that "all men are ruled by their own will." On this being read, Pelagius said in answer: "This I stated in the interest of free will. God is its helper whenever it chooses good; man, however, when sinning is himself in fault, as under the direction of a free will." Upon hearing this, the bishops exclaimed: "Nor again is this opposed to the doctrine of the Church." For who indeed could condemn or deny the freedom of the will, when God's help is associated with it? His opinion, therefore, as thus explained in his answer, was, with good reason, deemed satisfactory by the bishops. And yet, after all, the statement made in his book, "All men are ruled by their own will," ought without doubt to have deeply disturbed the brethren, who had discovered what these men are accustomed to dispute against the grace of God. For it is said, "All men are ruled by their own will," as if God rules no man, and the Scripture says in vain, "Save Thy people, and bless Thine inheritance; rule them, and lift them up for ever."(4) They would not, of course, stay, if they are ruled only by their own will without God, even as sheep which have no shepherd: which, God forbid for us. For, unquestionably to be led is something more compulsory than to be ruled. He who is ruled at the same time does something himself,indeed, when ruled by God, it is with the express view that he should also act rightly; whereas the man who is led can hardly be understood to do any thing himself at all. And yet the Saviour's helpful grace is so much better than our own wills and desires, that the apostle does not hesitate to say: "As many as are led by the Spirit of God, they are the sons of God."(5) And our free will can do nothing better for us than to submit itself to be led by Him who can do nothing amiss; and after doing this, not to doubt that it was helped to do it by Him of whom it is said in the psalm, "He is my God, His mercy shall go before me."(6)
Chapter 6.-Pelagius' Answer Examined.
Indeed, in this very book which contains these statements, after laying down the position, "All men are governed by their own will, and every one is submitted to his own desire," Pelagius goes on to adduce the testimony of Scripture, from which it is evident enough that no man ought to trust to himself for direction. For on this very subject the Wisdom of Solomon declares: "I myself also am a mortal man like unto all; and the offspring of him that was first made of the earth,"(7) -with other similar words to the conclusion of the paragraph, where we read: "For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came into me."(8) Now is it not clearer than light itself, how that this man, on duly considering the wretchedness of human frailty, did not dare to commit himself to his own direction, but prayed, and understanding was given to him, concerning which the apostle says: "But we have the understanding of the Lord;"(9) and called, and the Spirit of Wisdom entered into him? Now it is by this Spirit, and not by the strength of their own will, that they who are God's children are governed and led.
Chapter 7.-The Same Continued.
As for the passage from the psalm, "He loved cursing, and it shall come upon him; and he willed not blessing, so it shall be far removed from him,"(10) which he quoted in the same book of Chapters, as if to prove that "all men are ruled by their own will," who can be ignorant that this is a fault not of nature as God created it, but of human will which departed from God? The fact indeed is, that even if he had not loved cursing, and had willed blessing, he would in this very case, too, deny that his will had received any assistance from God; in his ingratitude and impiety, moreover, he would submit himself to be ruled by himself, until he found out by his penalties that, sunk as he was into ruin, without God to govern him he was utterly unable to direct his own self. In like manner, from the passage which he quoted in the same book under the same head, "He hath set fire and water before thee; stretch forth thy hand unto whether thou wilt; before man are good and evil, life and death, and whichever he liketh shall be given to him,"(11) it is manifest that, if he applies his hand to fire, and if evil and death please him, his human will effects all this; but if, on the contrary, he loves goodness and life, not alone does his will accomplish the happy choice, but it is assisted by divine grace. The eye indeed is sufficient for itself, for not seeing, that is, for darkness; but for seeing, it is in its own light not sufficient for itself unless the assistance of a clear external light is rendered to it. God forbid, however, that they who are "the called according to His purpose, whom He also foreknew, and predestinated to be conformed to the likeness of His Son,"(12) should be given up to their own desire to perish. This is suffered only by "the vessels of wrath,"(13) who are perfected for perdition; in whose very destruction, indeed, God "makes known the riches of His glory on the vessels of His mercy."(14) Now it is on this account that, after saying, "He is my God, His mercy shall go before me,"(15) he immediately adds, "My God will show me vengeance: upon my enemies."(16) That therefore happens to them which is mentioned in Scripture, "God gave them up to the lusts of their own heart."(17) This, however, does not happen to the predestinated, who are ruled by the Spirit of God, for not in vain is their cry: "Deliver me not, O Lord, to the sinner, according to my desire."(18) With regard, indeed, to the evil lusts which assail them, their prayer has ever assumed some such shape as this: "Take away from me the concupiscence of the belly; and let not the desire of lust take hold of me.(19) Upon those whom He governs as His subjects does God bestow this gift; but not upon those who think themselves capable of governing themselves, and who, in the stiff-necked confidence of their own will, disdain to have Him as their ruler.
Chapter 8.-The Same Continued.
This being the case, how must God's children, who have learned the truth of all this and rejoice at being ruled and led by the Spirit of God, have been affected when they heard or read that Pelagius had declared in writing that "all men are governed by their own will, and that every one is submitted to his own desire?" And yet, when questioned by the bishops, he fully perceived what an evil impression these words of his might produce, and told them in answer that "he had made such an assertion in the interest of free will,"-adding at once, "God is its helper whenever it chooses good; whilst man is himself in fault when he sins, as being under the influence of a free will." Although the pious judges approved of this sentiment also, they were unwilling to consider or examine how incautiously he had written, or indeed in what sense he had employed the words found in his book. They thought it was enough that he had made such a confession concerning free will, as to admit that God helped the man who chose the good, whereas the man who sinned was himself to blame, his own will sufficing for him in this direction. According to this, God rules those whom He assists in their choice of the good. So far, then, as they rule anything themselves, they rule it rightly, since they themselves are ruled by Him who is right and good.
Chapter 9.-The Third Item in the Accusation; And Pelagius' Answer.
Another statement was read which Pelagius had placed in his book, to this effect: "In the day of judgment no forbearance will be shown to the ungodly and the sinners, but they will be consumed in eternal fires." This induced the brethren to regard the statement as open to the objection, that it seemed so worded as to imply that all sinners whatever were to be punished with an eternal punishment, without excepting even those who hold Christ as their foundation, although "they build thereupon wood, hay, stubble,"(20) concerning whom the apostle writes: "If any man's work shall be burned, he shall suffer loss; but he shall himself be saved, yet so as by fire."(21) When, however, Pelagius responded that "he had made his assertion in accordance with the Gospel, in which it is written concerning sinners, `These shall go away into eternal punishment, but the righteous into life eternal,'"(22) it was impossible for Christian judges to be dissatisfied with a sentence which is written in the Gospel, and was spoken by the Lord; especially as they knew not what there was in the words taken from Pelagius' book which could so disturb the brethren, who were accustomed to hear his discussions and those of his followers. Since also they were absent(23) who presented the indictment against Pelagius to the holy bishop Eulogius, there was no one to urge him that he ought to distinguish, by some exception, between those sinners who are to be saved by fire, and those who are to be punished with everlasting perdition. If, indeed, the judges had come to understand by these means the reason why the objection had been made to his statement, had he then refused to allow the distinction, he would have been justly open to blame.
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