Testimonia

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The Pelagians had everywhere scattered the seeds of their new error; and although some, by his ministry and that of his brother workers, had, “by God’s mercy,” been cured of their pest, yet they still existed in Africa, especially about Carthage, and were everywhere propagating their opinions in subterraneous whispers, for fear of the judgment of the Church. Wherever they were not refuted, they were seducing others to their following; and they were so spread abroad that he did not know where they would break out next. Nevertheless, he was still unwilling to brand them as heretics, and was more desirous of healing them as sick members of the Church than of cutting them off finally as too diseased for cure. Jerome also tells us that the poison was spreading in both the East and the West, and mentions particularly as seats where it showed itself the islands of Rhodes and Sicily. Of Rhodes we know nothing further; but from Sicily an appeal came to Augustin in 414 from one Hilary, setting forth that there were certain Christians about Syracuse who taught strange doctrines, and beseeching Augustin to help him in dealing with them. The doctrines were enumerated as follows: “They say (1) that man can be without sin, (2) and can easily keep the commandments of God if he will; (3) that an unbaptized infant, if he is cut off by death, cannot justly perish, since he is born without sin; (4) that a rich man that remains in his riches cannot enter the kingdom of God, except he sell all that he has;…(5) that we ought not to swear at all;” (6) and, apparently, that the Church is to be in this world without spot or blemish. Augustin suspected that these Sicilian disturbances were in some way the work of Cœlestius, and therefore in his answer informs his correspondent of what had been done at the Synod of Carthage (412) against him. The long letter that he sent back follows the inquiries in the order they were put by Hilary. To the first he replies, in substance, as he had treated the same matter in the second book of the treatise, On the Merits and Forgiveness of Sins, that it was opposed to Scripture, but was less a heresy than the wholly unbearable opinion that this state of sinlessness could be attained without God’s help. “But when they say that free will suffices to man for fulfilling the precepts of the Lord, even though unaided to good works by God’s grace and the gift of the Holy Spirit, it is to be altogether anathematized and detested with all execrations. For those who assert this are inwardly alien from God’s grace, because being ignorant of God’s righteousness, like the Jews of whom the apostle speaks, and wishing to establish their own, they are not subject to God’s righteousness, since there is no fulfilment of the law except love; and of course the love of God is shed abroad in our hearts, not by ourselves, nor by the force of our own will, but by the Holy Ghost who is given to us.” Dealing next with the second point, he drifts into the matter he had more fully developed in his work On the Spirit and the Letter. “Free will avails for God’s works,” he says, “if it be divinely aided, and this comes by humble seeking and doing; but when deserted by divine aid, no matter how excellent may be its knowledge of the law, it will by no means possess solidity of righteousness, but only the inflation of ungodly pride and deadly arrogance. This is taught us by that same Lord’s Prayer; for it would be an empty thing for us to ask God ‘Lead us not into temptation,’ if the matter was so placed in our power that we would avail for fulfilling it without any aid from Him. For this free will is free in proportion as it is sound, but it is sound in proportion as it is subject to divine pity and grace. For it faithfully prays, saying, ‘Direct my ways according to Thy word, and let no iniquity reign over me.’ For how is that free over which iniquity reigns? But see who it is that is invoked by it, in order that it may not reign over it. For it says not, ‘Direct my ways according to free will because no iniquity shall rule over me,’ but ‘Direct my ways according to Thy word, and let no iniquity rule over me.’ It is a prayer, not a promise; it is a confession, not a profession; it is a wish for full freedom, not a boast of personal power. For it is not every one ‘who confides in his own power,’ but ‘every one who calls on the name of God, that shall be saved.’ ‘But how shall they call upon Him,’ he says, ‘in whom they have not believed?’ Accordingly, then, they who rightly believe, believe in order to call on Him in whom they have believed, and to avail for doing what they receive in the precepts of the law; since what the law commands, faith prays for.” “God, therefore, commands continence, and gives continence; He commands by the law, He gives by grace; He commands by the letter, He gives by the spirit: for the law without grace makes the transgression to abound, and the letter without the spirit kills. He commands for this reason,—that we who have endeavoured to do what He commands, and are worn out in our weakness under the law, may know how to ask for the aid of grace; and if we have been able to do any good work, that we may not be ungrateful to Him who aids us.” The answer to the third point traverses the ground that was fully covered in the first book of the treatise On the Merits and Forgiveness of Sins, beginning by opposing the Pelagians to Paul in Rom. v. 12–19: “But when they say that an infant, cut off by death, unbaptized, cannot perish since he is born without sin,—it is not this that the apostle says; and I think that it is better to believe the apostle than them.” The fourth and fifth questions were new in this controversy; and it is not certain that they belong properly to it, though the legalistic asceticism of the Pelagian leaders may well have given rise to a demand on all Christians to sell what they had, and give to the poor. This one of the points, Augustin treats at length, pointing out that many of the saints of old were rich, and that the Lord and His apostles always so speak that their counsels avail to the right use, not the destruction, of wealth. Christians ought so to hold their wealth that they are not held by it, and by no means prefer it to Christ. Equal good sense and mildness are shown in his treatment of the question concerning oaths, which he points out were used by the Lord and His apostles, but advises to be used as little as possible lest by the custom of frequent oaths we learn to swear lightly. 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