Book II.
Book II.
On Original Sin.
Wherein Augustin shows that Pelagius really differs in no respect, on the question of original sin and the baptism of infants, from his follower Coelestius, who, refusing to acknowledge original sin and even daring to deny the doctrine in public, was condemned in trials before the bishops - first at carthage, and afterwards at rome; for this question is not, as these heretics would have it, one wherein persons might err without danger to the faith. Their heresy, indeed, aimed at nothing else than the very foundations of Christian belief. He afterwards refutes all such as maintained that the blessing of matrimony is disparaged by the doctrine of original depravity, and an injury done to God himself, the creator of man who is born by means of matrimony.
Chapter 1 [I.] - Caution Needed in Attending to Pelagius' Deliverances on Infant Baptism.
Next I beg of you,(1) carefully to observe with what caution you ought to lend an ear, on the question of the baptism of infants, to men of this character, who dare not openly deny the laver of regeneration and the forgiveness of sins to this early age, for fear that Christian ears would not bear to listen to them; and who yet persist in holding and urging their opinion, that the carnal generation is not held guilty of man's first sin, although they seem to allow infants to be baptized for the remission of sins. You have, indeed, yourselves informed me in your letter, that you heard Pelagius say in your presence, reading out of that book of his which he declared that he had also sent to Rome, that they maintain that "infants ought to be baptized with the same formula of sacramental words as adults."(2) Who, after that statement, would suppose that one ought to raise any question at all on this subject? Or if he did, to whom would he not seem to indulge a very calumnious disposition -previous to the perusal of their plain assertions, in which they deny that infants inherit original sin, and contend that all persons are born free from all corruption?
Chapter 2 [II.] -Coelestius, on His Trial at Carthage, Refuses to Condemn His Error; The Written Statement Which He Gave to Zosimus.
Coelestius, indeed, maintained this erroneous doctrine with less restraint. To such an extent did he push his freedom as actually to refuse, when on trial before the bishops at Carthage,(3) to condemn those who say, "That Adam's sin injured only Adam himself, and not the human race; and that infants at their birth are in the same state that Adam was in before his transgression."(4) In the written statement, too, which he presented to the most blessed Pope Zosimus at Rome, he declared with especial plainness, "that original sin binds no single infant." Concerning the ecclesiastical proceedings at Carthage we copy the following account of his words.
Chapter 3 [III.] -Part of the Proceedings of the Council of Carthage Against Coelestius.
"The bishop Aurelius said: `Let what follows be recited.' It was accordingly recited, `That the sin of Adam was injurious to him alone, and not to the human race.' Then, after the recital, Coelestius said: `I said that I was in doubt about the transmission of sin,(5) but so as to yield assent to any man whom God has gifted with the grace of knowledge; for I have heard different opinions from those who have been even appointed presbyters in the Catholic Church.' The deacon Paulinus(6) said: `Tell us their names.' Coelestius answered: `The holy presbyter Rufinus,(7) who lived at Rome with the holy Pammachius. I have heard him declare that there is no transmission of sin.' The deacon Paulinus then asked: `Is there any one else?' Coelestius replied: `I have heard more say the same.' The deacon Paulinus rejoined: `Tell us their names.' Coelestius said: `Is not one priest enough for you?'" Then afterwards in another place we read: "The bishop Aurelius said: `Let the rest of the accusation be read.' It then was recited `That infants at their birth are in the same state that Adam was before the transgression;' and they read to the very end of the brief accusation which had been previously put in. [iv.] The bishop Aurelius inquired: `Have you, Coelestius, taught at any time, as the deacon Paulinus has stated, that infants are at their birth in the same state that Adam was before his transgression?' Coelestius answered: `Let him explain what he meant when he said, "before the transgression.'" The deacon Paulinus then said `Do you on your side deny that you ever taught this doctrine? It must be one of two things: he must either say that he never so taught, or else he must now condemn the opinion.' Coelestius rejoined: `I have already said, Let him explain the words he mentioned, "before the transgression.'" The deacon Paulinus then said: `You must deny ever having taught this.' The bishop Aurelius said: `I ask, What conclusion I have on my part to draw from this man's obstinacy; my affirmation is, that although Adam, as created in Paradise, is said to have been made immortal at first, he afterwards became corruptible through transgressing the commandment. Do you say this, brother Paulinus?' `I do, my lord,' answered the deacon Paulinus. Then the bishop Aurelius said: `As regards the condition of infants before baptism at the present day, the deacon Paulinus wishes to be informed whether it is such as Adam's was before the transgression; and whether it derives the guilt of transgression from the same origin of sin from which it is born?' The deacon Paulinus asked: `Let him deny whether he taught this, or not.' Coelestius answered:` 'As touching the transmission of sin, I have already asserted, that I have heard many persons of acknowledged position in the catholic Church deny it altogether; and on the other hand, others affirm it: it may be fairly deemed a matter for inquiry, but not a heresy. I have always maintained that infants require baptism, and ought to be baptized. What else does he want?'"
Chapter 4.- Coelestius Concedes Baptism for Infants, Without Affirming Original Sin.
You, of course, see that Coelestius here conceded baptism for infants only in such a manner as to be unwilling to confess that the sin of the first man, which is washed away in the lover of regeneration, passes over to them, although at the same time he did not venture to deny this; and on account of this doubt he refused to condemn those who maintain "That Adam's sin injured only himself, and not the human race;" and "that infants at their birth are in the same condition wherein Adam was before the transgression."
Chapter 5 [V.] -Coelestius' Book Which Was Produced in the Proceedings at Rome.
But in the book which he published at Rome, and produced in the proceedings before the church there, he so speaks on this question as to show that he really believes what he had professed to be in doubt about. For these are his words:(8) "That infants, however, ought to be baptized for the remission Of sins, according to the rule of the Church universal, and according to the meaning of the Gospel, we confess. For the Lord has determined that the kingdom of heaven should only be conferred on baptized persons;(9) and since the resources of nature do not possess it, it must necessarily be conferred by the gift of grace." Now if he had not said anything. elsewhere on this subject, who would not have supposed that he acknowledged the remission of original sin even in infants at their baptism, by saying that they ought to be baptized for the remission of sins? Hence the point of what you have stated in your letter, that Pelagius' answer to you was on this wise, "That infants are baptized with the same words of sacramental formula as adults," and that you were rejoiced to hear the very thing which you were desirous of hearing, and yet that you preferred holding a consultation with us concerning his words.
Chapter 6 [VI.] - Coelestius the Disciple is Inthis Work Bolder Than His Master.
Carefully observe, then, what Coelestius has advanced so very openly, and you will discover what amount of concealment Pelagius has practised upon you. Coelestius goes on to say as follows: "That infants, however, must be baptized for the remission of sins, was not admitted by us with the view of our seeming to affirm sin by transmission. This is very alien from the catholic meaning, because sin is not born with a man,- it is subsequently committed by the man for it is shown to be a fault, not of nature, but of the will. It is fitting, therefore, to confess this, lest we should seem to make different kinds of baptism; it is, moreover, necessary to lay down this preliminary safeguard, lest by the occasion of this mystery evil should, to the disparagement of the Creator, be said to be conveyed to man by nature, before that it has been committed by man." Now Pelagius was either afraid or ashamed to avow this to be his own opinion before you; although his disciple experienced neither a qualm nor a blush in openly professing it to be his, without any obscure subterfuges, in presence of the Apostolic See.
Chapter 7.-Pope Zosimus Kindly Excuses Him.
The bishop, however, who presides over this See, upon seeing him hurrying headlong in so great presumption like a madman, chose in his great compassion, with a view to the man's repentance, if it might be, rather to bind him tightly by eliciting from him answers to questions proposed by himself, than by the stroke of a severe condemnation to drive him over the precipice, down which he seemed to be even now ready to fall. I say advisedly, "down which he seemed to be ready to fall," rather than "over which he had actually fallen," because he had already in this same book of his forecast the subject with an intended reference to questions of this sort in the following words: "If it should so happen that any error of ignorance has stolen over us human beings, let it be corrected by your decisive sentence."
Chapter 8 [VII.] - Coelestius Condemned by Zosimus.
The venerable Pope Zosimus, keeping in view this deprecatory preamble, dealt with the man, puffed up as he was with the blasts of false doctrine, so as that he should condemn all the objectionable points which had been alleged against him by the deacon Paulinus, and that he should yield his assent to the rescript of the Apostolic See which had been issued by his predecessor of sacred memory. The accused man, however, refused to condemn the objections raised by the deacon, yet he did not dare to hold out against the letter of the blessed Pope Innocent; indeed, he went so far as to "promise that he would condemn all the points which the Apostolic See condemned." Thus the man was treated with gentle remedies, as a deliriouspatient who required rest; but, at the same time, he was not regarded as being yet ready to be released from the restraints of excommunication. The interval of two months being granted him, until communications could be received from Africa, a place for recovery was conceded to him, under the mild restorative of the sentence which had been pronounced. For in truth, if he would have laid aside his vain obstinacy, and be now willing to carry out what he had undertaken, and would carefully read the very letter to which he had replied by promising submission, he would yet come to a better mind. But after the rescripts were duly issued from the council of the African bishops, there were very good reasons why the sentence should be carried out against him, in strictest accordance with equity. What these reasons were you may read for yourselves, for we have sent you all the particulars.
Chapter 9 [VIII.]- Pelagius Deceived the Council in Palestine, But Was Unable to Deceive the Church at Rome.
Wherefore Pelagius, too, if he will only reflect candidly on his own position and writings, has no reason for saying that he ought not to have been banned with such a sentence. For although he deceived the council in Palestine, seemingly clearing himself before it, he entirely failed in imposing on the church at Rome (where, as you well know, he is by no means a stranger), although he went so far as to make the attempt, if he might somehow succeed. But, as I have just said, he entirely failed. For the most blessed Pope Zosimus recollected what his predecessor, who had set him so worthy an example, had thought of these very proceedings. Nor did he omit to observe what opinion was entertained about this man by the trusty Romans, whose faith deserved to be spoken of in the Lord,(10) and whose consistent zeal in defence of catholic truth against this heresy he saw prevailing amongst them with warmth, and at the same time most perfect harmony. The man had lived among them for a long while, and his opinions could not escape their notice; moreover, they had so completely found out his disciple Coelestius, as to be able at once to adduce the most trustworthy and irrefragable evidence on this subject. Now what was the solemn judgment which the holy Pope Innocent formed respecting the proceedings in the Synod of Palestine, by which Pelagius boasts of having been acquitted, you may indeed read in the letter which he addressed to me. It is duly mentioned also in the answer which was forwarded by the African Synod to the venerable Pope Zosimus and which, along with the other instructions, we have despatched to your loving selves.(11) But it seems to me, at the same time, that I ought not to omit producing the particulars in the present work.
Chapter 10 [IX.]-The Judgment of Innocent Respecting the Proceedings in Palestine.
Five bishops, then, of whom I was one, wrote him a letter,(12) wherein we mentioned the proceedings in Palestine, of which the report had already reached us. We informed him that in the East, where this man lived, there had taken place certain ecclesiastical proceedings, in which he was thought to have been acquitted on all the charges. To this communication from us Innocent replied in a letter which contains the following among other words: "There are," says he, "sundry positions, as stated in these very Proceedings, which, when they were objected against him, he partly suppressed by avoiding them, and partly confused in absolute obscurity, by wresting the sense of many words; whilst there are other allegations which he cleared off, - not, indeed, in the honest way which he might seem at the time to use, but rather by methods of sophistry, meeting some of the objections with a fiat denial, and tampering with others by a fallacious interpretation. Would, however, that he would even now adopt what is the far more desirable course of turning from his own error back to the true ways of catholic faith; that he would also, duly considering God's daily grace, and acknowledging the help thereof, be willing and desirous to appear, amidst the approbation of all men, to be truly corrected by the method of open conviction, - not, indeed, by judicial process, but by a hearty conversion to the catholic faith. We are therefore unable either to approve of or to blame their proceedings at that trial; for we cannot tell whether the proceedings were true, or even, if true, whether they do not really show that the man escaped by subterfuge, rather than that he cleared himself by entire truth."(13) You see clearly from these words, how that the most blessed Pope Innocent without doubt speaks of this man as of one who was by no means unknown to him. You see what opinion he entertained about his acquittal. You see, moreover, what his successor the holy Pope Zosimus was bound to recollect,- as in truth he did,- so as to confirm without hesitation the judgment of his predecessor in this case.
Chapter 11 [X.] -How that Pelagius Deceived the Synod of Palestine.
Now I pray you carefully to observe by what evidence Pelagius is shown to have deceived his judges in Palestine, not to mention other points, on this very question of the baptism of infants, lest we should seem to any one to have used calumny and suspicion, rather than to have ascertained the certain fact, when we alleged that Pelagius concealed the opinion which Coelestius expressed with greater frankness, while at the same time he actually entertained the same views. Now, from what has been stated above, it has been clearly seen that Coelestius refused to condemn the assertion that "Adam's sin injured only himself, and not the human race, and that infants at their birth are in the same state that Adam was before the transgression," because he saw that, if he condemned these propositions, he would affirm that there was in infants a transmission of sin from. Adam. When, however, it was objected to Pelagius that he was of one mind with Coelestius on this point, he condemned the words without hesitation. I am quite aware that you have read all this before. Since, however, we are not writing this account for you alone, we proceed to transcribe the very words of the synodal acts, lest the reader should. be unwilling either to turn to the record for himself, or if he does not possess it, take the trouble to procure a copy. Here, then, are the words: -
Chapter 12 [XI.] -A Portion of the Proceedings of the Synod of Palestine in the Cause of Pelagius.
"The synod said:(14) Now, forasmuch as Pelagius has pronounced his anathema on this uncertain utterance of folly, rightly replying that a man by God's help and grace is able to live agamarghgqv, that is to say, without sin, let him give us his answer on other articles also. Another particular in the teaching of Coelestius, disciple of Pelagius, selected from the heads which were mentioned and heard at Carthage before the holy Aurelius bishop of Carthage, and other bishops, was to this effect: `That Adam was made mortal, and that he would have died, whether he sinned or did not sin; that Adam's sin injured himself alone, and not the human race; that the law no less than the gospel leads us to the kingdom; that before the coming of Christ there were persons without sin; that newborn infants are in the same condition that Adam was before the transgression; that, on the one hand, the entire human race does not die on account of Adam's death and transgression, nor, on the other hand, does the whole human race rise again through the resurrection of Christ; that the holy bishop Augustin wrote a book in answer to his followers in Sicily, on articles which were subjoined, and in this book, which was addressed to Hilary, are contained the following statements: That a man is able to be without sin if he wishes; that infants, even if they are unbaptized, have eternal life; that rich men, even if they are baptized, unless they renounce and give up all, have, whatever good they may seem to have done, nothing of it reckoned unto them, neither can they possess the kingdom of heaven' Pelagius then said: As regards man's ability to be without sin, my opinion has been already spoken. With respect, however, to the allegation that there were even before the Lord's coming persons who lived without sin, we also on our part say, that before the coming of Christ there certainly were persons who passed their lives in holiness and righteousness, according to the accounts which have been handed down to us in the Holy Scriptures. As for the other points, indeed, even on their own showing, they are not of a character which obliges me to be answerable for them; but yet, for the satisfaction of the sacred Synod, I anathematize those who either now hold or have ever held these opinions."
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